MMtMMtaMMM^ankBBM^i^aill
OMNIA AVTEM HONESTE ET SECVN- '
DVM ORDINEM FIANT.— i COR. XIV, 40
^^^■e
lAE CEREMONIES
of the ROMAN RITE
DESCRIBED
BT ADRIAN FORTESCUE
IN ACCORDANCE WITH THE
RUBRICS OF LITURGICAL BOOKS,
THE DECREES OF THE CONGRE-
GATION OF SACRED RITES, THE
CODE OF CANON LAJV, AND
APPROVED AUTHORS ■ CON-
TAINING ALL SUCH CERE-
MONIES AS MAT OCCUR IN A
PARISH CHURCH, THE RULES FOR
PONTIFICAL FUNCTIONS AND
DIRECTIONS FOR THE ADMIN-
ISTRATION OF SACRAMENTS,
WITH PLANS AND DIAGRAMS
Br THE AUTHOR AND WITH A
PREFACE Br HIS EMINENCE
CARDINAL BOURNE
ARCHBISHOP OF WESTMINSTER
BURNS ^ GATES LTD
28 ORCHARD STREET
LONDON • W • MCMXVIIl
il
"-.
'/
NIHIL OBSTAT
F. Thomas Bergh, O.S.B., Censor Depvtatvs.
IMPRIMATVR
^ Edm. Canon. Svrmont, Vicarivs Generalis.
Westmonasterii, die 6 Septembris, 191 7.
PRINTED IN ENGLAND
AT THE CHISWICK PRESS
^ ^ J^J^J^ B. LEE LT^t» A -^ ^r
iiiiiuHAM VOUNG UK
PRO.VO, UTAH
CONTENTS
Preface by His Eminence the Cardinal Archbishop oj West-
minster, p. xi.
Author's Preface, p. xiii.
Note on the Books quoted, p. xxiii.
List of Plans, p. xxix.
Figures used in the Plans. P. xxxi.
PART I
GENERAL PRINCIPLES CONCERNING CEREMONIES
CHAP. I. THE CHURCH AND ITS FURNITURE. P. I.
CHAP. II. THE VESTMENTS OF THE ROMAN RITE. P. lO.
CHAP. III. LITURGICAL VESSELS, INSTRUMENTS AND BOOKS. P. l6.
1. Vessels, p. i6.
2. Instruments, p. 17.
3. Books, p. 18.
CHAP. IV. COMMON CEREMONIAL ACTIONS. P. 2 1.
CHAP. V. THE CHOIR AND ASSISTANTS AT CEREMONIES. P. 28.
1. The Liturgical Choir, p. 28.
2. Ministers and Servers. P. 30.
3. Ecclesiastical Rank. p. 32.
PART II
THE HOLY SACRIFICE
CHAP. VI. LOW MASS SAID BY A PRIEST. P. 4I.
1. Preparation, p. 41.
2. To the Gospel, p. 45.
3. From the Gospel to the Preface, p. 48.
4. The Canon to the Communion p. 52.
5. Distribution of Holy Communion, p. 60.
6. From the Ablutions to the end of Mass. p. 61.
7. Rules when the same Priest celebrates more than once on
the same Day. p. 65.
8. Mass before the Blessed Sacrament exposed, p. 66.
CHAP. VII. LOW MASS FOR THE DEAD, P. 68.
CHAP. VIII. MASS BY A PRIEST IN PRESENCE OF A PRELATE. P. 69.
CHAP. IX. LOW MASS SAID BY A BISHOP. P. 72.
CHAP. X. THE MANNER OF SERVING LOW MASS. P. 76.
1. General Directions, p. 76.
2. Preparation, p. 76.
3. From the Beginning of Mass to the Preface, p. 77.
4. From the Canon to the end of Mass. p. 79.
5. At Requiem Mass. p. ^2.
6. Two Servers at Low Mass. p. ^2.
CHAP. XI. HIGH MASS. P. 84.
I. The Choir at High Mass. p. 84.
V
vi Contents
2. Procession to the Altar, Processional Cross, p. 86.
3. The Asperges Ceremony, p. 87.
4. The Thurifer at High Mass. p. 90.
5. The Acolytes, p. 94.
6. Torchbearers. p. 98.
7. The Master of Ceremonies, p. 99.
8. The Subdeacon. p. 105.
9. The Deacon, p. 113.
10. The Celebrant of High Mass. p. 120.
11. Holy Communion during High Mass. p. 130.
CHAP. XII. HIGH MASS FOR THE DEAD. P. 1 33.
CHAP. XIII. SUNG MASS (mISSA CANTATA) WITHOUT DEACON AND
SUBDEACON. P. 1 36.
1. The Simpler Form. p. 136.
2. The more Solemn Form. p. 137.
CHAP. XIV. THE ASSISTANT PRIEST. P. 1 44.
1. At High Mass. p. 144.
2. The Assistant Priest in Surplice only. p. 147.
3. The Assistant Priest at Low Mass. p. 148.
CHAP. XV. HIGH MASS IN PRESENCE OF A GREATER PRELATE.
P. 149.
1. In Presence of a Bishop in Cope and Mitre, p. 149.
2. When the Bishop assists in Cappa Magna, p. 160.
3. High Mass for the Dead before a Bishop, p. 161.
4. High Mass before a Bishop not in his own Diocese, p. 162.
CHAP. XVI. pontifical HIGH MASS AT THE THRONE. P. 163.
1. Preparation, p. 163.
2. The Ministers and Servers, p. 165.
3. The Vesting of the Bishop, p. i68.
4. From the beginning of Mass to the Gospel, p. 171.
5. From the Gospel to the Communion, p. 175.
6. From after the Communion to the end of Mass. P. 180.
7. If the Bishop does not vest in the Secretarium. p. 181.
8. If the Chapter is not present, p. 182.
CHAP. XVII. PONTIFICAL HIGH MASS AT THE FALDSTOOL. P. 1 83.
1. Preparation, p. 183.
2. Ministers and Servers, p. 184.
3. The Beginning and Vesting of the Bishop, p. 184.
4. The Mass. p. i86.
CHAP. XVIII. PONTIFICAL HIGH MASS FOR THE DEAD. P. 1 93.
1. Preparation, p. 193.
2. Mass at the Throne, p. 194.
3. Mass at a Faldstool, p. 195.
PART III
EVENING SERVICES
CHAP. XIX. VESPERS. P. I99.
I. General Directions, p. 199.
Contents vu
2. Rules for the Choir, p. 200.
3. Vespers with Assistants, p. 201.
4. On incensing Side Altars at Vespers, p. 206.
5. Vespers with more than two Assistants in Copes, p. 207.
6. Vespers without Ceremonies, p. 209.
7. Before the Blessed Sacrament exposed, p. 209.
8. Vespers for the Dead. p. 210.
9. Vespers in small Churches, p. 211.
CHAP. XX. PONTIFICAL VESPERS. P. 214.
1. Vespers in presence of a Bishop at the Throne, p. 214.
2. Vespers in presence of a Bishop who is not the Ordinary.
p. 216.
3. Vespers by the Ordinary who will sing Mass the next day.
p. 216.
4. When the Bishop will not sing Mass the next day. p. 225.
5. Pontifical Vespers at the Faldstool, p. 225.
CHAP. XXI. OTHER EVENING SERVICES. P. 234.
1. Compline, p. 234.
2. Matins and Lauds, p. 236.
3. Non-Liturgical Services, p. 238.
4. Sermons, p. 238.
CHAP. XXII. BENEDICTION AND EXPOSITION OF THE BLESSED
SACRAMENT. P. 24O.
1. General Rules, p. 240.
2. The Rite of Benediction, p. 242.
3. Benediction by a Bishop, p. 246.
4. Benediction with the Ciborium. p. 246.
5. Exposition of the Blessed Sacrament, p. 247.
6. To remove the Blessed Sacrament, p. 249.
PART IV
THE LITURGICAL YEAR
CHAP. XXIII. ADVENT TO HOLY WEEK. P. 253.
1. Advent, p. 253.
2. The folded Chasubles, p. 253.
3. Christmas and Epiphany, p. 255.
4. Candlemas, p. 257.
5. Functions in small Churches, p. 261.
6. Candlemas in small Churches, p. 264.
7. Septuagesima and Lent. p. 267.
8. Ash Wednesday, p. 268.
9. Ash Wednesday in small Churches, p. 271.
CHAP. XXIV. THE FIRST PART OF HOLY WEEK. P. 272.
1. Palm Sunday, p. 272.
2. Palm Sunday in small Churches, p. 280.
3. The Function with Choir, p. 283.
4. Low Mass on Palm Sunday, p. 283.
5. Monday, Tuesday and Wednesday in Holy Week. p. 284.
viii Contents
CHAP. XXV. TRIDVVM SACRVM. P. 285.
I. General Rules, p. 285.
2 Tenebrae. p. 285.
3. Tenebrae in small Churches, p. 288.
4. Maundy Thursday morning*, p. 288.
5. Maundy Thursday in small Churches, p. 298.
6. Sung Mass. p. 300.
7. Good Friday morning, p. 301.
8. Good Friday in small Churches, p. 312.
9. The Function with Choir, p. 318.
10. Holy Saturday morning*, p. 318.
II. Holy Saturday in small Churches, p. 335.
12. The Function sung*, p. 343.
CHAP. XXVI. EASTER TO ADVENT. P. 344.
1. Easter-tide. p. 344.
2. The Easter Octave, p. 345.
3. St. Mark and the Rogation Days. p. 346.
4. Ascension Day. p. 350.
5. Whitsun Eve. p. 350.
6. Whitsun Eve in small Churches, p. 352.
7. Low Mass on Whitsun Eve. p. 352.
8. Whitsunday, p. 352.
9. The Season after Pentecost, p. 353.
10. Corpus Christi. p. 353.
11. Preparation, p. 356.
12. The Ceremony, p. 356.
13. All Souls, p. 358.
PART V
OCCASIONAL FUNCTIONS
CHAP. XXVII. THE FORTY HOURS. P. 361.
1. General Directions, p. 361.
2. The first Day. p. 365.
3. The second Day. p. 368.
4. The third Day. p. 369.
5. Modifications of rules of the Clementine Instruction.
p. 370.
CHAP. XXVIII. CANONICAL VISITATION AND CONFIRMATION. P. 372.
1. General Principles, p. 372.
2. Before the Visitation, p. 374.
3. Visitation by the Ordinary, p. 374.
4. Visitation by an Archbishop, p. 384.
5. Visitation by an Auxiliary Bishop, p. 385.
6. Visitation of other Buildings and Institutions, p. 385.
7. Visitation of Convents, p. 385.
8. Visitation of the Churches of exempt Reg"ulars. p. 386.
9. The first Visitation of the Ordinary, p. 387.
10. The Sacrament of Confirmation, p. 388.
Contents ix
CHAP. XXIX. THE CEREMONIES OF THE RITUAL. P. 392.
1. The English Ritual, p. 392.
2. Baptism, p. 393.
3. Baptism of several children togfether. p. 396.
4. Baptism of adults, p. 396.
5. Private Baptism, p. 396.
6. Supplying- the ceremonies of Baptism, p. 397.
7. Conditional Baptism, p. 397.
8. Blessing the Font. p. 398.
9. The Sacrament of Penance, p. 399.
10. Reception of Converts, p. 400.
11. Holy Communion, p. 404.
12. Matrimony, p. 405.
13. Churching, p. 409.
14. Blessings, p. 409.
15. Sick Calls, p. 410.
16. Extreme Unction, p. 413.
CHAP. XXX. FUNERALS. P. 416.
1. The complete Rite. p. 416.
2. Modifications of the Funeral Rite. p. 423.
3. Private Funerals, p. 424.
4. Office for the Dead when the body is not present, p. 424.
5. Pontifical Absolution at the Throne, p. 425.
6. Pontifical Absolution at the Faldstool, p. 429.
7. The Five Absolutions, p. 429.
8. The Funeral of infants, p. 433.
INDEX, p. 437.
Digitized by the Internet Archive
in 2011 with funding from
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http://www.archive.org/details/ceremoniesofromaOOfort
PREFACE BY HIS EMINENCE THE
CARDINAL ARCHBISHOP OF
WESTMINSTER
THE Catholic Church has surrounded all the
acts of Divine Worship with a definite cere-
monial to ensure on the one hand their due
accomplishment, and on the other to safeguard
the external reverence that should accompany them.
She never employs ceremonial for the sake of the cere-
mony itself. Each separate rite has grown out of the
twofold object that we have enunciated, even though in
the process of time the origin, and the history of the
development, of such rite may long have been forgotten.
The Church is the guardian of all these sacred rites.
To her it belongs to sanction a further development of
them, to curtail such as may have become purposeless,
or to impose new^ conditions heretofore uncalled for.
Thus there has grown up a great body of legislation,
controlled and regulated by two of the Roman Congrega-
tions, those of the Rites and of Ceremonial. Numberless
commentators have written on the history of the cere-
monies, while many others have treated them from the
purely practical point of view.
A " Ceremonial " in the latter sense calls for frequent
revision if it is to be thoroughly in accord with the most
recent legislation of the Holy See. Thus even the pages
of the present work, as they issue from the press, call for
modification in accordance with the new '' Codex luris
Canonici."
For a long time past the Clergy in England have been
without a Manual of Ceremonies, in their own tongue,
possessing any claim to accuracy or completeness. They
have been obliged to fall back upon excellent Latin or
French treatises which often do not take account of local
circumstances, and are in many cases almost useless to
the devoted laymen upon whose zealous help the proper
carrying out of our liturgical functions so greatly de-
pends.
This pressing want has now been fully supplied by
the learned compiler of this manual of " The Ceremonies
of the Roman Rite," and by the publishers who present
his work in such satisfactory form. We are assured
by those who have carefully read this Ceremonial that it
has been very accurately compiled, and that it will most
xi
xii Ipretace
efficiently fulfil its purpose. With great confidence,
therefore, we commend it to the study and use of all,
both Clergy and Laity, who need such a guide in our
English speech.
FRANCIS CARDINAL BOURNE
Archbishop of Westminster
Feast of Our Blessed Lady
de Mercede
September 2 ^thy 1917.
AUTHOR'S PREFACE
THE origin of this book was an attempt to prepare
a new edition of Dale's well-known translation of
Baldeschi. ^ The publishers having suggested that an
edition of that book, revised and brought up to date,
be desirable, I began the work. When I had already done a con-
siderable part of it, I realized that there was so 7nuch to change
in it that, on the whole, it would be simpler to write an en-
tirely new book. Unwillingly one speaks ill of a work which
has for so many yeai's been the chief guide to Catholic ceremonies
in England. The old Dale- Baldeschi has certainly filled a
very large part, and not altogether a bad part, in the educa-
tion of our clergy. Yet, when it is examined in the light of
what are now the standard authors, it is seen to contain so
^nany faults that one is surprised that it so long held its place.
To justify the abandonment of all connection with Dale, which
became iny final determination, I m,ust mention the chief of
these faults.
In the first place, the original Italian Baldeschi is by no
means the ideal book for us in Englajid. The edition translated
by Dale was published in 1839.^ In spite of some not very
thorough attempts to bring it up to date, the book still bears
the stamp of that time. Now a great deal of water has fiowed
under the bridge of San f Angelo, and there have been many
decisions of the Congregation of Rites, since 1839. Moreover
Baldeschi, then Master of cerefnonies of St. Peter s, considers
nothing but the needs of his own city. His book is redolent,
not only of Rome, but of Rome in the palmy days of the Papal
State. For instance, he never supposes that the bishop at a
pontifical function is the Ordinary. His bishop is always 07ie
having no jurisdiction, celebrating at a faldstool — naturally ;
at Rome there are many bishops, pontifical functions are com-
mon; but the only Ordinary is the Pope, nor does anyone else
use a throne, except Cardinals in their titular churches.^ But
in England, in the vast majority of cases, the bishop who
celebrates or assists at a function will be the Ordinary.
Again, Baldeschi considers all the local Roman customs
always. His High Mass begins normally without /^^ Asperges
^ Ceremonial according to the Roman Rite, translated from the
Italian of Joseph Baldeschi, by the Rev. J. D. Hilarius Dale, eleventh
edition {the last), Burns and Gates, 1913.
'•* G. Baldeschi, Ceremoniario delta s. Basilica Vaticana: Esposizione
delle sacre Ceremonie, Rofne, 3 vols., small Zvo, 1839.
^ Dale did eventually supply the ceremonies of some pontifical func-
tions at the throne.
xiii
xiv Hutbor's preface
ceremony, which he puts apart at the end of his book as a
special rite. The Asperges fnodifies the manner of entering
the sanctuary at the beginning of High Mass. In an English
churchy not a cathedral, it will very rarely happen that High
Mass begins without the Asperges. His rite of Benediction
is the local Roman one, different in several points from ours.
This too he puts at the end, as a function for special occa-
sions. In England it is the invariable evening service, after
Mass the best known of all to our people. Baldeschi describes
only the Roman way of celebrating a sung Mass without
deacon and subdeacon, a bare little service which rarely occurs
there. In Rome the deacon and stibdeacon, procured with no
trouble at all, are the first requisite for any solemn office. In
the great majority of English churches these ministers can
hardly ever be procured, even in a large church with a com-
petent choir and many servers. So the form d7/"Missa Can-
tata, rare in Rome, is the usual one here for Sunday Mass.
Naturally, Baldeschi kotows nothing of our special English
rites and customs, of the rules of our English Ritual, of the
Ritus Servandus for Benediction and so on, which in this
country have the force of law. For our circufnstances espe-
cially the order of Ids book is most inconvenient.
All these defects remain, and there ai^e further ones, in
Dale^s translation. For one thing, Dale has not translated the
whole book. The original Baldeschi consists of three parts.
The first of these, the basis of the whole, is about Low Mass.
Dale has left all that out, and has translated only the second
and third parts. Yet no ceremonies are of such importance
to a priest as those for saying Low Mass. A book of cere-
monies ought certainly to begin with an accurate description
of these. There are definite errors in Baldeschi, which Dale
has left. For instance, for some reaso7t he makes the assistant
priest hold the little hand-candle {scotula) all through ponti-
fical High Mass at the faldstool. This is a fnistake. No other
author, no liturgical authority says this ; nor is it done at
Rome or anywhere. To these Dale has added errors of his
own. On page 214 of the last edition Dale makes the sub-
deacon at the Palm, Sunday procession strike the door of tlie
church " with his foot." / wondered where he got this extra-
ordinary idea, till I looked at Baldeschi. There the text is:
" col suo piede," meaning, of course, with the foot of the cross.
I wonder how many English subdeacons have kicked the door
of the church on Palm Sunday because of this blunder.
During eleven editions of the book no 07ie has corrected it.
A nother argument against Dale's translation is the amazing
Hutbors preface xv
language he uses. It is said that the test of a good translation
is that it should read like an original work. According to
this ideal Dale comes off very badly indeed. He Jias such a
mania for using Italian words and Italian forms that a
great part of his book is not really English at all, can hardly
be understood till one has translated it back into Italian.
Not only does he use an Italian name on every possible
occasion ; ^ when the words are English he translates with
rutJdess exactness all the gorgeous phrases of Italia?i grand
styled
So, with these reasons for rearranging the order of the
book, for adding large portions which it did not contain, for
writing again in English Dale's magnificent Italian phrases,
for leaving out much that could never be wanted i7i this
country , finally the reasonable plan seemed to be to give up
any further attcfnpt to correct Dale-Baldeschi, and frankly to
m,ake a new book.
When that decision had been reached, it is astonishing how
little of Dale re^nained, eve7i as a source to consult. All
through there are now later and better authorities, notably
Martinucci, in the new edition by Menghini, and Le Vavas-
seur. So, very little of the book from which I set out will be
found here.
Once it was settled to write a new book, the whole question
of 07'der^ especially the question how much to include, arose.
^ Predella, zucchetto, bugia, cotta, etc.j then gemifiexorium, demi-
dation {he means stripping) of the altar. His rage for Italian goes to
such a length that he spells " berretta " each time.
- For instance in Dale you do not bow to the celebrant, you " proceed
to make the customary salutation "y you do not stand, you ''retain a
standing posture." Everyone " observes " to do every thirig: you obsen'e
not to kneel, you observe to retain a kneeling posture. The M. C. does
not tell a ?nan to do a thing, he apprizes him that it should be perfo7'med.
The celebrant " terminates " the creed; he genuflects in conjunction with
the sacred Ministers — then he observes to asstime a standing posture in
conjunction with them. The M. C. goes about apprizing people and com-
porting himself till he observes to perform the customary salutation.
The subdeacon imparts the Pax in the same manner as it was com-
municated to hi7n. Everyone exhibits a grave deport7nent. Imagine
anyone talking like this. Imagine anyone saying that you ought to
exhibit a deportme7it. Of course we have " ascend " every time, the
blessing is always "benediction," har7nful beco7nes''^ dtXtttnous," and
so on. Frankly, I do not think I have ever read a book written in so
atrocious a style. The only thing i7i its favour is that it is extremely
funny. However, si7ice the book is meant to be serious, it is a pity that
someone did not apprize Dale to proceed to observe the customary use
of language, i?i conjunction with people who write English.
xvi Butbot's preface
It is impossible for any book of ceremonies to be complete^ in
the sense of containing all those of the Roman rite. Even the
new edition of Martinucci^ in its four huge volumes^ is not
complete. A complete work would include all pontifical
functions^ the ordination of bishops, priests and deacons^ the
consecration of churches. Indeed^ Papal functions are part of
the Roman rite. They too would have to be included, the
coronation of a Pope, papal High Mass, the Pope's cere-
monies for Holy Week. A complete work would be not a book
but a library.
Renouncing, then, any attempt to include everything, this
book aims at providing what a priest in England may want.
That is its ideal — a church in England served by secular
priests. In cathedral churches the Master of ceremonies will
certainly have a copy of Martinucci, or of other larger Latin
works. Religious Orders which have their own rites have
their own rituals.
This idea, of providing what is needed in a church served
by priests, neither contains nor excludes all pontifical func-
tions. On the one hand, many of these will practically never
occur, except at cathedrals. Those, for instance the pontifical
functions for Holy Week, I have left out. Yet there are
pontifical functions which may easily occur in other churches
of the diocese. Canonical visitation and confirmation occur
regularly. It may easily happen that a bishop will sing or
assist at Mass or vespers at such a church. The rides for
these therefore are given here. But I have not gone into the
ahnost endless complications which occur when one bishop
celebrates before another, when the Ordinary ofjiciates in the
prese7ice of a papal legate or a cardinal, nor the rules for a
diocesan synod. The ceremonies for abbots too belong rather
to the special rituals of Regulars.
On the other hand, a great num^ber of things are added
here which were not in Baldeschi, some of which have hardly
yet been treated in any book of this kind. A detailed account
of the ma7iner of saying Low Mass and of serving Low Mass
naturally forms the first basis of all. Considering always
our English circumstances, I have put the Asperges before
High Mass. Benediction according to the rules of the English
Ritus Servandus is an important element in a?i English
book of ceremonies. The m,anner of celebrating vespers and
the services of Holy Week in churches where there are neither
deacon nor subdeacon, and the Missa Cantata are described
carefully. A new feature is the rules for administering sacra-
Hutbor'5 B^refacc xvii
ments and sacramental s according to the English Ordo Ad-
ministrandi. These are of the greatest iynportance. It is a
fnistake to judge the importance of a rite by its elaboration.
The manner of hearing confessions is less complicated, but
considerably more important, than pontifical vespers at the
throne. In these shorter rites too the priest must do every-
thing accurately, according to the rubrics, just as much as in
the longer ones. It is true that in most cases the rubrics of
the Ritual themselves supply an almost sufficient guide. Yet
I have found a considerable num^ber of points as to which
further notes will be useful.
The figures throughout the book, showing the position of
the various persons who assist, will, I hope, save trouble in
realizing moments of ceremonies.
With regard to the language and style something may be
said here. Certainly no one will look to a book of ceremonies
for fine style. Most of the directions given in this book, with
elaborate detail, can be hardly more agreeable to read than a
railway guide. Yet it ought to be possible to write even a
book of ceremonies in tolerable language. Above all, a book
should be written, as far as possible, in one language at a
time. In this case the language is English. It is not always
possible to use an English word; then another principle occurs.
Namely, the language of our rite is not Italian but Latin.
When one must use a foreign 7iame for afiy thing, obviously
Latin is the language to choose. There is no m,ore reason to
interlard the text with Italian than with French. Whenever
it seemed possible, I have preferred an English word. Some
of these may perhaps at first seem strange to many Catholics ;
yet they are the good words used by our Catholic forebears.
There seems no reason why we should not use them, too. Of
course, I have always used the words frontal, surplice,
hearse, and so on. These have, in no sense at all, died out
among us. I put hand-candle_/<?r the little candle held near the
bishop {the scotula) instead of its Latin nam,e. Bugia is no
more justified than Bougeoir. Seaty^r the celebrant and his
ministers occurs, unless there is any doubt as to which seat is
meant; then one must fall back on sedile. Foot-pace is the
old Ejiglish name for the platform before the altar, called in
Latin suppedaneum. The Latin word 7nay pass for this ;
not predella in Italian.
Some Latin words seem inevitable. Capsula, sacrarium,
secretarium, ciborium can hardly be avoided. It is not
strange that in the Roman rite some objects should have a
b
xviii Hutbor's pretace
technical name in the Roman language. In two cases it may
seem that the text of the book does not conform to the principle
of using one language throughout. These ai^e the words Sanct-
issimum and solita oscula. For the first I would point out
that Sanctissimum has a great tradition behind it as a name
for the Blessed Sacrament in fnany European languages. I
have used Blessed Sacrament, of course^ also ; but, when one
has constantly to speak of it and to repeat the word in little
details of ceremony, it is a great convenience to use one word
instead of two. Solita oscula is a case of what Gibbon calls
the decent obscurity of a dead language. The tiling itself is not
so straftge, as every deacon knows; but the constant repetition
of the words kissing and kisses is not pretty.
I speak of the celebrant, not only at Mass, but at all
services. There is not really any necessary idea of sacrifice in
this word. We celebrate a feast or an event. Also in this
general sense it has the authority of the Caerimoniale episco-
porum,^ than which none can be greater. The deacon and
subdeacon together are the ministers. They are sacred min-
isters ^ of course ; but again in constant repetition one word is
more convenient than two.
Probably the first impression which these descriptions of
cerem-onies would produce on a stranger is that of enormous
complication. Really this is much less than it seefjts. In
general, actions are far less conspicuous when done than when
described in words. Most Catholics hardly notice these things
when they go to church. The ministers and servers who do
them constantly become so used to them by long habit, that
they too do them almost without thought. If one had to write
out in detail all the ceremonies of getting up in the fnorning
or of eating one's dinner, these would seem exceedingly
elaborate rites. Moreover, whereas the actions of each person
must be described separately, each really does his part at the
same time; so, again, it is all 7nuch simpler to do than to
describe. It is worth noticing that, the more exact details of
direction are, the less complicated their performance becojnes.
When each person knows exactly what to do, when they all
agree and do their parts confidently and silently, the effect of
the ceremony is immeasurably "tnore tranquil than when there
is doubt, confusion or discussion. In 7nany cases we may say
that it does not so m,uch matter, in itself, in which way a
^ For instance^ Caer. Ep., Lib. /, cap. iii^ § 2, etc.
Hutbot's preface xix
certain action is performed; but it does matter that all con-
cerned should agree to do it in the same zuay. If 07ily for the
sake of this agreement, it beco7nes necessary to describe in de-
tail some way of doing it. That being so, ive may as well
describe the right way, according to the rubrics and recognized
authors.
The elaboi^ateness, then, of our ceremonies is much less
really than it may seem to be from their written description.
Yet it may perhaps be admitted that so7ne measure of sim-
plification is desirable. Now that liturgical reform is so fnuch
in the air, we may hope for reform in this directio7i too. The
chief note of the Roman rite has always been its austere sim-
plicity. That is still its essential note, co^npared with tlie
florid Eastern rites. It is surely worth while to preserve this
note externally also, to repress any Byzaiitine tendejicies in
our ceremonies.
Two points occur which one might hope the authorities
would simplify. One is the constant kissing. Certainly this
is a very ancient sign of reverence ; in some few cases, as, for
instance, to kiss the hand of a bishop, no one would wish to
see it abolished. But would not the actions gain in digyiity if
the endless kissing of objects and of the celebrant's hand by
the deacon ceased? At such a simple action, so constantly re-
peated, as the deacon p erf or 7ns ince7ising, are eight " solita
oscula." He has to kiss the spoon, the hand, the hand, the spoon;
the thurible, the ha7id, the ha7id, the thurible. If only fro77i the
point of view of artistic effect these repeated inclinations of
the head are 7iot graceful. If all kissing were reduced to the
chief cases of the pate7i and chalice and, at certain Diore i77i-
portant i7i077ients, of the hand of a bishop, the general effect of
a cere77iony would be cabner, and the osculu7n would beco7}ie a
more real sign of respect.
In the sa7)ie way, have we not rather too 7nuch genuflection?
It is true that genuflection to the altar and to the Ordi7iary
has an older tradition behi7id it than the genuflection to the
Blessed Sacra77ient} This is the explanation of what 7nust
see7n so strange at first, that we give exactly the same sign of
reverence to a 7nan or a sy7nbol as to Our Lord in the Holy
Eucharist. As a matter of fact ge7iuflectio7is to persons and
symbols are survivals, 7iow accidentally identified with later
reverence paid to tJie Sanctissi7nu77i. However, since the genu-
^ People genuflected to an altar for centuries before there was a
tabernacle on it.
XX Hutbor's iptetace
flection to us now has become the recognized sign of adoration
of Our Lord really present, it does seem strange to see every-
one, except the celebrant, make exactly the same sign when the
Blessed Sacra^nent is not on the altar. And to a bishop —
would not a low bow be more ifi accordance with the natural
sentiment of modern people? Of course, we know that to
kneel before kings and emperors was long the common custom.
That being so, we maintain that we ought to pay at least the
same reverence to the bishop who reigns in the place of Christ.
Yet now, in the world, such signs are dying 02it. To modern
people they begin to seem a little Byzantine.
The same principle seems to apply to lamps before altars.
Here too we have what is really quite an ancient symbol, by
no means originally a sign of the Holy Euchai'ist. Du7H7ig
the early centuries there were crowds of lamps before altars
and no tabernacle. Yet, now to us, the sanctuary lamp has
become the chief sign of the Real Presence. Unless we find
some other sign for that, is it not a pity to use the same
symbol whether the Blessed Sacrament be there or not?
But the object of this book is not to criticize 7ior to discuss
the reason of our ceremonies ; it is to tell how they should be
performed according to the present rules} 0?ily Jiere and there
have I tried to give some point to a long list of details by ex-
plaining the meaning of them in a note.
The authorities for such a book as this ai'e, first, the rubrics
of the liturgical books, the decisions of the sacred Congi'egation
of Rites and approved authors , ofwho7n below, pp. xxiii-xxviii.
Even so, some matters of detail remain open. They are
neither many nor important. No rite in Christendom is so
tmiform as that of Rome. Yet, in spite of the enor7nous list of
decisions of the Co7tgregation, there a7^e points still U7idecided ;
nor do the approved autho7^s, by any mea7is, always agree
a7nong the77iselves.
In cases of doubt the next standard is custom, 7'ecognized
and approved by the bishop of the diocese. This 77ieans, for
tis here, custom in our E7iglish dioceses. It is a mistake, f-om-
the point of view of Canon Law, to take the local custo7ns of
the city of Ro7ne as our standa7'd. The autho7'ity to us is the
^ Needless to say, I have given the rules for all these things exactly
as they stand jiow. One may express one's hope for cha?tges; till the
authority of the Church sees fit to make such cha?iges we ?nust obey the
rules exactly.
Hutbor'5 preface xxi
decisions of the tribunals^ and of the S.R.C., which have dele-
gate authority from the Pope. We may indeed e7ivy those
citizens whose Ordinary is the Pope himself; but they do not
from that fact acquire any m,ore authority over their fellow-
Catholics in England than have Catholics of any other city.
Custom^ which in Canon Law plays so important a part^
means always the custom of the place in question. The im-
mediate authority for an English priest is his own bishop.
We need not fear ^ in following our own bishop, that we shall
ever be in opposition to the wishes of the central authority
Soy in many details , notably in matters affecting non-liturgical
services in the rules of the Ritual, our standard is not Roman
custom but that of our own dioceses. God forbid that any of
us should encourage nonsense about a national Church. There
are, in the Catholic unity, no 7tational Churches. There never
have been. But the diocese, the ecclesiastical province, are real
tmities inside the great unity. This book then will, it is
hoped, give no encouragei7ient to that excessive and uncanonical
Romanizing, which, instead of going to legitimate sources of
Canon Law, follows the easier path of ignorant copying of
everything done in that city. When, as happens not unfrequently ,
the local Roman custom, differs from the rubrics of liturgical
books or the rules of lawful liturgical authority, far from
abandoning the rules ourselves, we should rather regret that
they are not always obeyed exactly in Rome.
Among the friends who have helped, very materially, in the
preparation of this book there are two to whom I owe very
special thanks indeed. One, who wishes not to be named,
read through the whole book with untiring patience and
made a great number of suggestions, corrections and improve-
ments. Then the Reverend HERBERT F. Hall, Master of
Ceremonies at the West^ninster Cathedral, was so kind as to
make yet another revision of the whole book. He too was able
to supply a great number of corrections of detail from his prac-
tical knowledge. I cannot make Father Hall responsible for
any mistakes that may yet remain; however, the great care
and accuracy with which cere^nonies are carried out at the
Cathedral under his direction encourages me to hope that no
very serious error will be found after his revision. A nd / am
most grateful for his kindness and pains. I have also to thank
the Very Reverend Mgr. HENRY BARTON Brown, Rector
of the Catholic church at Roys ton, who has given me valuable
information about the rights of Prelates of the Roman Curia
and lent me his collection of Decrees of the S.R.C for an un-
limited time. My LORD d?/" Cambysopolis, Auxiliary of
xxii Hutbor'0 preface
Westminster, has been most kind in supplying infoj-mation
and lending me books.
Most of all do I owe thanks to my LORD CARDINAL OF
Westminster /^r the great honour he does to 7ne, and to the
book, by writing a preface to it. For the 7'est, the book will be
fortunate if it is of use to the Catholic clergy in England,
very fortunate if it succeeds in taking something like the
same place as the Dale-Baldeschi it succeeds.
Adrian Fortescue.
Letchworth, All Hallow, 19 17.
Since this book was written, indeed after it had been set
up in type, and part of it had even been printed, the new code
of Canon law has appeared {Codex iuris canonici Pii X p07iti-
ficis maximi iussu digestus, Benedicti Papae XV auctoritate
prmmdgatus ; Rome, Vatican Press, 28 June, 1917). The pub-
lishers resolved to have all the changes incorporated in the
very text of this book instead of beings noted in an appendix.
This involved great editorial and typographical labour, and
the cancelling and replacing of certain printed portions. But it
clearly adds much to the authority and the efficiency of this
edition. The whole book is now revised in accordance with
all the laws of this code that affect our ceremonies ; references
to the code have been added throughout. There are many
points of this kind, especially in the administration of sacra-
ments. The code is undoubtedly the simplest and most con-
venient summary of Canon law yet issued. Among other
advantages, it is divided into Canons, numbered straight
through, from i to 2414. This allows great simplicity in
quoting it. It is quoted here as Cod., with the number oi the
Canon. At the beginning of the code are six canons forming
the *'normae generales." The second of these is: ''For the
most part the code makes no rule concerning the rites and
ceremonies which books approved by the Latin Church order
for the celebration of the holy sacrifice of the Mass, for the
administration of sacraments and sacramentals, and for other
sacred functions. Wherefore all liturgical laws keep their
force, unless they are expressly corrected in the code." Canon
253 confirms the authority of the Congregation of Sacred
Rites.
NOTE ON THE BOOKS QUOTED
OBVIOUSLY the first source of all for a book
on Ceremonies is the liturgical books themselves,
the rubrics of the Missal^ Breviary^ Pontifical^
Rittial and Caerimoniale Episcoporurny^ then the
Memoriale Rituum of Benedict XIII," the Instrtwtio
Clementina^ for the Forty Hours, our own Ritns Servandus
for Benediction and Exposition of the Blessed Sacrament.
Of no less authority are the decisions of the Sacred Con-
gregation of Rites. These are now collected in six volumes :
Decreta aiithentica Congregationis Sacroru7n Ritiitini sub
auspiciis S. D. N. Leonis Papae XIII ^ Rome, Propaganda
Press, large quarto, 1898-1901. The first three volumes
contain answers of the Congregation, numbered now from
I to 4051, dated from May 1588 to 15 December 1899. The
older numbers are added in brackets to each. Vol. IV con-
tains the Instructio Clementina, with Gardellini's commentary
and further Suffragia and Adnotationes to decrees. Vol. V
contains an excellent index. Vol. VI (191 2) continues the
decrees to 191 1 (nos. 4052-4284) with an index.
Later decrees of the S.R.C. must be sought in the Acta
Apostolicae Sedis^ now published at the Vatican Press. This
collection, containing all the contemporary documents, deci-
sions and pronouncements of the Holy See, began in 1909.
Each year forms one volume. It succeeds a long series of
Bullaria, collections of Acta of the same kind and official
periodic publications, being far better arranged than any that
went before it.
The four provincial synods of Westminster (1852, 1855,
1859, 1873) ^ include decrees on liturgical matters which have
force of law in the English provinces.^
Yet all the official documents still leave many questions of
detail open. The rubrics of the liturgical books are always
very summary, even those of the Caerimoniale Episcoponim,
leave much detail undecided; the decisions of the S.R.C. are
answers to such questions only as happen to have been sent.
So the next source consists of the *' probati auctores."
For the purposes of a practical book of ceremonies it is not
necessary to ^o far back for authorities. The early Roman
Ordinesy accounts of rites in the middle ages, and so on,
^ For these see pp. 18-19; for the English Ritual, pp. 392-393.
^ See p. 261. ^ Pp. 361-362.
* I quote from the second edition : Decreta quatuor conciliorum pro-
'vincialixirn Westvtonasteriensiuniy 1852-1873, 2nd ed., Burns and Oates,
no year of publication.
^ All rules, rubrics and decisions about rites or ceremonies are merely
special cases of Canon Law. It is Canon Law which commands us to
add Alleluia to versicles in Eastertide and to wear a black chasuble at
Mass for the dead, just as much as it is Canon Law which forbids a
bishop to take money for presentation to a benefice.
xxiii
xxiv iFlote on tbe :fiSoofts quoted
though of the greatest importance to the student of historic
liturgy, are of Httle use if you want to know how things should
be done now. All that remains from that time is given again
in modern books. Indeed, supposing that the book is a good
one, the latest is always the best for practical purposes. It
will contain all that is in the earlier ones, and will be up to
date with the latest decrees. The practical liturgist need not
go further back than the XVIIIth century. There w^e come to
works that still have authority for practical matters. In 1628
Bartholomew Gavanti published a large treatise on the rubrics
of the Missal and Breviary. This was re-edited, with copious
additions, by Cajetan Merati. The edition I have used is :
Thesaurus sacrorum rittmm azictore rev. Patre D. Bar-
tholomaeo Gavanto cum novis observationibus et additionihus
R, P. D. Caietani Marine Merati^ 2 vols., folio, Venice, 1762.
It is a storehouse of notes on the rubrics. Merati adds at the
end the rites of diocesan synods and canonical visitation.
Like many books of that date it suffers from too much sub-
division-. It has parts, titles, paragraphs and further divisions
by letters of the alphabet. Also it is extremely difficult to see
where Gavanti speaks and where Merati. Merati has some
system of renumbering his additions, right athwart the num-
bering of Gavanti's paragraphs, which is most confusing.^ So
I quote generally the page, in this edition (1762). The im-
portance of this work is due to the fact that it is still a recog-
nized authority to the Congregation of Rites itself. Constantly
they model their answers on Gavanti-Merati. The same may
be said of Bauldry, Manuale sacrarum caerimoniarum, one
vol., quarto, Venice, 1778.
What Gavanti-Merati and Bauldry did for the Missal and
Breviary Joseph Catalani has done for the Pontifical, Ritual
and Ceremonial:
Rituale Romanutn Benedicti Papae XIV perpetuis comment'
ariis exornatum^ auctore losepho Catalano, 2 vols., folio, Rome,
1757-
Pontificate Romanum prolegomenis et C07nnientariis ittus-
tratum^ auctore losepho Catalano, 3 vols., folio, Rome, 1738-
1740-
Caerimoniale Episcoporitni . . . coni7nentariis ittustratum,
cura et studio losephi Catalani, 2 vols., folio, Rome, 1744,
with illustrations showing how fine were the Roman vest-
ments as late as the middle of the XVIIIth century. The
bishops and clergy all wear beards.
There are, of course, other works of that date which may
be consulted with profit; but of the older authors Gavanti-
Merati, Bauldry and Catalani should be sufficient.
' After using the book almost every day for a year I have to confess
that I still do not understand the arrangement of its paragraphs.
IRote on tbe 'Boo^s quoteb xxv
Among' the quite modern writers perhaps Martinucci holds
the chief place. His book has just been re-edited by Mgr. Giam-
battista Menghini (who has himself written valuable books
on ceremonies): Martinucci Pius, Apostolicis Caerimoniis
Praefectus,^ Manuale Sacrarum Caerimoniariun in lihros octo
digestum\ edito tertia quam I. B. M. Menghini, Apostolic-
arum Caerimoniarum Magister, emendavit et auxit, four vols.,
large ^mo^ Regensburg and Rome, Fr. Pustet, 1911-1916.
Almost everything is here. The first two volumes contain the
ceremonies for priests, the second two those of Pontifical func-
tions. Martinucci and his editor are almost excessively com-
plete, even at the cost of enormous repetition. For each service
they ^o over the whole ground again; even for so small a
difference as the assistance of a bishop at High Mass in cope
and mitre or in cappa, we have the whole ceremony over
again, from the list of things to prepare to the departure of
the bishop. Undoubtedly this is a most valuable book for
consultation. At the same time, it is one of the most difficult
books to use that I have seen. Never was a book published
with less concession to the convenience of the reader. In the
first place, it has four volumes. Why are they not numbered
1, H, HI, IV? Instead, they are numbered: Pars prima.
Vol. I; Pars prima, Vol. II; Pars secunda, Vol. I, and Pars
secunda. Vol. II. That is why throughout I have to refer to
** Martinucci-Menghini, I, i" or I, 2, II, i, etc., then the
page. This book also is divided up into a bewildering number
of subdivisions : Liber, Titulus, Caput, Articulus, and then
paragraphs. It takes five different numbers to give a reference
to it. I ignore this, as far as possible, and quote by page.
But the chief defect of the book is that, in spite of all that
division there is no attempt at an intelligent arrangement of
the matter. The author goes straight through every little
detail, never giving a general heading, except that of the
whole function, never telling the reader what is going on, or
what it is all about. Clearly he scorns any idea of making the
directions attractive or even reasonably intelligible. One does
not, of course, expect dissertations on the history, symbolism
or mystic meaning of the rites. But he should at least tell us
what is going on at the time. For instance, in the course of
High Mass, continuing in the same pitiless detail, he says
what the thurifer does, where the acolytes ^o, what the sub-
deacon does, how the deacon behaves. But there is never a
hint that the meaning of all this is that they are going to sing
the gospel. The book goes straight on, page after page, in
little paragraphs, like a forest you cannot see for the trees.
This makes it a most difficult book of reference. If you want
to see what the assistant priest does when the bishop comes
^ Sic. This odd nominative absolute stands thus on the title.
xxvi iFiote on tbe JSoolfis quoteb
to the throne at the end of High Mass, the only sure way is
to read Lib. v, Cap. vi, Art. iii rig-ht through. It consists of
31 large pages and 161 paragraphs. In the course of this
reading you will eventually find what you want — if you are
careful to skip nothing.
An author ought, of course, to arrange his matter in some
kind of organic scheme, to make it like a growth, instead of
an interminable ribbon. To read his endless pages is like
travelling by a very slow train, stopping at every small station,
and never quite knowing whither you are travelling all the
time. But for one thing, I think the book would be almost
impossible to use. I discovered this and recommend it to
others. He prints the texts spoken or sung in italics. By
noticing these you will see about how far he has got in the
ceremony.
For these reasons Haegy's edition of Le Vavasseur, less
pretentious, will be found more practical : Manuel de Litiirgie
et Cdremonial selon le rit romaiuy par le P. Le Vavasseur,
dixi^me edition, revue et augment^e par le R. P. Haegy,'
Paris, Lecoffre (Gabalda), 1910, 2 vols., small octavo.
This is a most excellent book. It suffers a little from the
same defect of having too many subdivisions : part, section,
chapter, article and paragraph ; so again I quote it simply by
volume and page. It is most complete, contains all a priest
can want in full detail, and is far more intelligently arranged
than Martinucci. There are occasionally notes about the
meaning of the rites ; throughout the author lets the reader
understand what is going on. He also gives complete refer-
ences to decrees of the S.C.R. and other authorities — there
are no references at all in Martinucci.
Les FoncHons Pontificales selon le rit rmnain^ par le R. P.
Le Vavasseur, troisieme Edition, revue et augment^e, par le
R. P. Haegy, Paris, Lecoffre (Gabalda), 1904, two volumes,
uniform with the former. This book, arranged exactly like
the other, gives all the Pontifical rites in the same way. On
the whole, if a priest needs one work of the kind I recommend
Le Vavasseur-Haegy much more than Martinucci-Menghini.
In quoting, " Le Vavasseur" alone means his Manuel de
Liturgie, " Fonctions Pontificales," this second work.
J. B. De Herdt, Sacrae liturgiae Praxis iuxta rituni roma-
nurriy 3 vols., Louvain, Joseph Vanlinthout, ninth edition,
1894. A good sound book, not altogether exhaustive, even
for priestly functions, and rather old-fashioned now, but re-
liable as far as it goes. This has played a great and most
useful part in the education of clergy abroad, in France, the
^ It is a bad French habit not to add the Christian name nor even
the initial of an author. Le Vavasseur is a not uncommon name. Which
Le Vavasseur is this? The British Museum catalogue in despair treats
R. P. as the man's initials.
IRote on tbe :Boo??s quotcc) xxvii
Low Countries and Germany. In many ways sounder and
more reasonable than the Italian authors.
J. F. van der Stappen, Sacra Litiirgiay Mechlin, H. Des-
sian, five volumes, second edition, 1904-1911. (Vol. ii is in its
third edition.) A large work. The volumes are arranged thus :
I is about the Divine Office, II about the rubrics of the
Missal, III about celebration of Mass, IV the administration
of Sacraments and Sacramentals, V Ceremonial, describing
the function of the celebrant and of each minister and server-
at each service, including those by a bishop (but not the
bishop's part). Van der Stappen was auxiliary of Mechlin
and a censor of the Roman Liturgical Academy. His book is
intended for the instruction of Seminarists. It contains much
more than an account of how to perform the ceremonies. He
gives full instructions for saying Mass, including all about the
prayers said, commemorations, and so on, also for saying the
Divine Office. He tells the story of the ceremonies, vest-
ments, altar and furniture of the church and gives a good
deal of archaeological information generally, of which parts
are a little out of date. It is a thoroughly sound book of great
value, again better done than most of those by Italians. But
all the plainsong in it is still the bad old Mechlin chant.
Van der Stappen makes the whole business of ceremonies
intelligible. Part of his work is a defence of the rites from
the point of view of antiquity and reasonableness. An excel-
lent book for a priest to consult. Many of his dissertations on
moot points are most interesting; his own point of view is
always reasonable. The only defect in the work is that it is
all arranged like a catechism in the form of question and
answer. Nor is the Index satisfactory'.
Innocent Wapelhorst, O. F. M. , Cornpendmvi Sacrae Litiirgiae
iuxta rititni roniamivi, ninth edition. New York, Cincinnati,
Chicago, Benziger, 191 5. A useful little book, practical and
clear, quite up to date with the latest decrees and well
arranged.
J. B. Miiller, S.J., Handbook of Ceremonies for priests and
seminarians. Translated by Andrew P. Ganss, S.J., edited by
W. H. W. Fanning, S.J., second edition, B. Herder, 191 1.
Not altogether without merit.
Caesar Uberti, Praelectiones sacrae Litiirgiae^ 3rd ed.,
Ravenna, Tip. Artigianelli. Lectures to Seminarists on cere-
monies, with historic and symbolic explanations as well as
practical directions. A useful little book.
M. Gatterer, S.J., Praxis celebrandi rnissam aliasqtie func-
tiones eiicharisticas, Innsbruck, F. Ranch, 1910, and Annus
liturgiciis ciun i7itroductio7ie in disciplinam liiurgicam, 3rd ed.,
Innsbruck, F. Ranch, 1912. Both good.
G. Baldeschi, Esposione delle sacre Ceremonie^ Rome, 1839,
3 vols., small 8vo.
xxviii iRote on tbe Boofts quoteb
I am afraid this must come last among general works. It
never had much merit. It was never complete or adequate.
Now it is altogether out of date. I have explained above, in
the preface, why it seemed necessary to abandon all connec-
tion with this book (pp. xiii-xv).
Mgr. Menghini, the editor of Martinucci, has written other
works which may be consulted with advantage.
I. B. M. Menghini, Ele^nenta Iitris littirgici^ sen Prolegomena
in sacram Liturgiam^ second edition, Rome, Desclee, Le-
febvre. Allowing for want of method and incapacity to give
an exact reference, there are merits in this book.
I. B. M. Menghini, Littirgia Eucharistica^ sen de Cultu et
Adoratione SS. Sacranienti Doctrina et Praxis^ Rome, Des-
clee, Lefebvre, 1908. This is all about the Forty Hours. He
gives the text of the Instructio Clementina with his own com-
mentary. It is a useful book. He calls it " Liturgia," al-
though the Forty Hours is not a liturgical service at all.
I. B. M. Menghini, Manuale 7iovissimo di ss, Ceremonie^
I, // piccolo ininistro del Santtcario] II, II sacro ministro del
Santuario, Rome, Pustet, 3rd ed., 191 2- 191 3. Excellent little
books, short, practical and clear.
I. B. Pighi, Liturgia Sac^'mnentorum et Sacramentaliuniy
Verona, F. Cinquetti, 3rd ed., 1903. A commentary on the
Ritual, with many useful notes and explications.
James O'Kane, Notes on the Rubrics of the Roman Ritual,
Dublin, Duffy, 8th ed., s. a. (which is unpardonable in any
book). Very good indeed. Contains long explanations of all
the Rubrics, not only practical but archaeological and his-
torical. Not always quite up to date, but full of useful
matter.
Benedict Ojetti, S.J., Synopsis Rerum vioralium et Juris
pontificii alphahetico ordine digesta, Romae, ex Officina poly-
graphica editrice. Piazza della Pigna, 53; three large volumes,
1909-19 1 2. Contains a mass of material for ceremonial and
ritual as well as other questions of Canon Law, arranged
under alphabetical headings. Very useful for consultation.
The Rite of the ordinary Sacred Canmiical Visitation of a
Diocese. This is the book published by Cardinal Vaughan
when he was Bishop of Salford. It bears on the title-page the
statement that it is "To be had from the Bishop's Secretary.
Price one shilling." There is no date. The directions are
complete and practical. All the music, very badly printed in
that detestable old convention of semi-brieves, minims and
crotchets for plain-song notes, is Ratisbon, and so useless
now.
A few other books of less importance are quoted in the
notes.
LIST OF PLANS
1. Plan of a Parish Church: Choir and Sanctuary, p. 4.
2. Plan of a Cathedral Church : Choir and Sanctuary, p. 5.
3. Low Mass before a Greater Prelate : the Confiteor. p. 70.
4. Incensing the Altar, p. 123.
5. Incensing" the Oblata. p. 123.
Figures of High Mass. pp. 126-9.
6. Incensing- the Celebrant before the Introit. p. 126.
7. The Introit. p. 126.
8. At the Sedilia. p. 127.
9. The Collects, p. 127.
10. The Celebrant reads the Gospel, p. 127.
11. Before the Gospel, p. 128.
12. The Gospel, p. 128.
13. The Elevation, p. 129.
14. High Mass with Assistant Priest: '* ludica me." p. 145.
15. High Mass with Assistant Priest: the beginning of the
Canon, p. 146.
16. High Mass before a Greater Prelate: "ludica me."
.P- 153-
17. High Mass before a Greater Prelate: the Canon, p. 159.
18. Pontifical High Mass at the Throne: ''ludica me."
p. 171.
19. Pontifical High Mass at the Throne : during the " Gloria "
and Creed, p. 173.
20. Pontifical High Mass at the Throne: the Gospel, p. 174.
21. Pontifical High Mass at the Throne: the Offertory.
p. 178.
22. Pontifical High Mass at the Faldstool: *' ludica me."
p. 187.
23. Pontifical High Mass at the Faldstool: Introit. p. 187.
24. Pontifical High Mass at the Faldstool: during the
" Gloria" and Creed, p. 187.
25. Pontifical High Mass at the Faldstool: the Collects.
p. 188.
26. Pontifical High Mass at the Faldstool : before the Gospel.
p. 189.
27. Vespers with six Assistants: during the Psalms, p. 203.
28. Vespers with six Assistants : the Chapter, p. 208.
29. Vespers with six Assistants : Incensing the Altar, p. 209.
30. Pontifical Vespers at the Throne: Preintoning the first
Antiphon. p. 221.
31. Pontifical Vespers at the Throne: to incense the Altar.
p. 222.
32. Pontifical Vespers at the Throne: the Collect, p. 223.
33. Pontifical Vespers at the Faldstool: ''Deus in adiut-
orium." p. 228.
34. Pontifical Vespers at the Faldstool: during the Psalms.
p. 229.
xxix
XXX xist of iplans
35. Pontifical Vespers at the Faldstool: the Collect, p. 232.
36. Palm Sunday: the Procession before the church doors.
p. 276.
37. Palm Sunday (and Good Friday) : the Passion, p. 279.
38. Maundy Thursday : the Procession, p. 293.
39. Creeping- to the Cross, p. 307.
40. Holy Saturday: Blessing- the Fire. p. 321.
41. Holy Saturday: before blessing the Paschal Candle.
P. 323-
42. Holy Saturday: Praeconium paschale. p. 324.
43. Holy Saturday: Blessing- the Font. p. 328.
44. Holy Saturday in a small church : Praeconium paschale
P- 339-
45. Funeral : before going to the hearse. P. 420.
46. Funeral: the group around the hearse, p. 421.
47. Funeral : Pontifical Absolution, p. 427.
48. The five Absolutions, p. 431.
FIGURES USED IN THE PLANS
If
Iff
M
HI
t
a:I
«
III
O
Si
Si
o
The Bishop, even when
he wears no mitre
The Celebrant wearing
a chasuble
The Celebrant in cope
The Deacon
The Subdeacon
Master of Ceremonies
Thurifer with incense
Thurifer not bearing
incense
Cross-bearer
First and Second
Acolytes with
their candles
Acolytes without
candles
A
i«3aL
Assistants in copes
(pluvialistae) at
the divine office
Assistant Deacons
^Torch-bearers
M
^J^ Cantor
A^ Assistant Priest
Xflub Mitre-bearer
H Crozier-bearer
II i Book-bearer
Jj, a Candle-bearer
"TV^ Train-bearer
^ Server at Low Mass
XXXI
PART I
GENERAL PRINCIPLES CONCERN
ING CEREMONIES
CHAPTER I
THE CHURCH AND ITS FURNI-
TURE
IT is not necessary, in a book ot ceremonies, to give a
full account of rules for building and furnishing churches.
Yet, to understand the ceremonies, one must have some
idea of the dispositions of the building, and one must
know the names of the vestments, vessels and orna-
ments used. We begin, then, with a summary account of these,
as far as they concern the ceremonies.
Normally a Catholic church should be consecrated by a
bishop, according to the form in the Pontifical. When a church
is consecrated, at least one altar must be consecrated with it.
The essential condition for consecration is that the building
be a permanent church, both in construction and purpose ;
that is, it must be solidly built and must be intended to be
used always as a church. To turn a consecrated church to
another use is sacrilege. It follows that consecration is not
allowed till the building is free of debt and mortgage.
In England many churches are not consecrated, but simply
blessed. Canon law makes no provision for temporary
churches. A building to be used as a church for a time only
should receive the simple "Benedictio loci," as in the case of
private oratories.^ A church may be blessed at first, then
consecrated later, when it is free of debt.
It makes no diff'erence to any later ceremony whether the
church be consecrated or simply blessed.
According to the old principle churches were orientated,
that is, the High Altar was at the East end "and the main en-
trance at the West. In describing ceremonies we speak of the
Gospel and Epistle sides of the church and altar. The gospel
SIDE is where the Gospel is read at Mass; it is the left side
as you face the altar; the epistle side is the right. If the
church is orientated properly, the Gospel side will be the North,
the Epistle side the South.'
The plan of a church varies very considerably according to
its size, the architect's design, and so on. There is much lati-
tude in planning a church. A large church will probably have
a number of side chapels or side altars, which may be placed
anywhere, though in this case, too, the normal principle would
be that each altar faces the East, so that the priest look that
way when saying Mass. There may also be two or more aisles
and a transept.
^ S. R.C. 4025, ad VI. Cod., c. 227.
" It is a very old Christian principle that people turn to the east at
prayer; so the priest saying Mass should face the east.
^ In heraldic langxiage the Gospel side is the dexter of the altar, the right
of the crucifix as it faces down the church. The Epistle side is sinister.
B
2 General iprinctples concerning Ceremonies
For the purpose of ceremonies we distinguish five parts ot
the church. Every church, however small, will have these, at
least as theoretic divisions. They are the nave, baptistery,
porch, choir and sanctuary. The nave is that part of the
church where the people attend the services. Generally it is
arranged in two groups of seats, one on either side, with a
passage down the middle. It is not now usual in Catholic
churches to separate men from women.
The BAPTISTERY should be, if possible, a separate chapel,
or at least railed off from the rest of the church.^ It may con-
tain an altar, ^ as well as a font. The font^ should stand in
the middle of the baptistery. It is covered when not in use
(see p. 394, n. i).
Beyond the main entrance to the nave is the narthex, or
PORCH (sometimes called vestibulum). This has important
liturgical uses, and should never be wanting. At the church
doors are holy water stoups.
In front of the nave, generally raised by one or more steps,
is the CHOIR. This is where the clergy or singers attend in
cassock and surplice. It should have seats or stalls on either
side, facing each other across the church. In cathedral and
collegiate churches the Canons have their stalls arranged in
this way.
If the Blessed Sacrament is reserved at the High Altar there
is generally a communion rail between the nave and the
choir. This should be of a convenient height, so that people can
kneel at it to receive Holy Communion. Hanging from it, on
the altar side, is the communion cloth of white linen, which
people hold under the chin when they make their Communion.
Beyond the choir is the sanctuary. Often there is no
mark in the building to show the line of separation between
the choir and sanctuary. It is indeed better that there should
not be a step here, since the ministers have to walk frequently
from the choir to the sanctuary. Constantly to step up and
down takes from the dignity of the ceremonies, and the step
maybe inconvenient to ministers in vestments. The sanctuary
is merely the end (normally the East end) of the choir near the
High Altar. It is counted as beginning about where the seats
or stalls of the choir end on that side.
The chief object in the sanctuary is the altar* in the
^ In the rite of baptism the first part takes place in the Narthex ("ad
limen ecclesiae " in the English Ordo adniinistrandi, rubric 52, p. 13).
Then, after the child has entered the church, an exorcism is said "ante-
quam accedat ad baptisterium " {ib., p. 22, No. 12).
^ The old liturg-ical books constantly suppose Mass said in the bap-
tistery (for instance, the Gelasian SacruTnentary ^ ed. H. A. Wilson, pp.
142-143). The great baptisteries in Italy all have altars.
' The Roman Ritual (and our Ordo administr.) sometimes calls the
font " baptisterium " (rubric 30).
* Full information about the altar and its arrang-ement will be found in
Van der Stappen, iii, pp. 17-114. Cod.y c. 1 197-1202.
Ube Cburcb anb its jfurniture 3
middle. Unless the church has separate chapels, each with its
own choir and sanctuary, this will be the High Altar of the
church. All others are counted as side altars.
There are two kinds of altar, the fixed (altare fixum) and
portable altar (altare portatile).
A FIXED ALTAR must be of stone and built into the church,
so that it cannot be moved. The relics are buried in it. The
whole top (the **mensa") of the altar is of stone and joined
by stone to the ground ; it is all consecrated as one thing.
In the case of the portable altar the only real altar is
the altar stone. This is a stone in which relics are placed
and sealed up. It is comparatively small, perhaps about
one foot square or so, and an inch or two thick. Mass is said
on this.^ The altar stone may be placed on a table of any
material. It is not fixed to the table. So in many churches
there is what looks like a large wooden altar. Really this is
only the framework or stand. In the middle (generally sunk
into the wood) is the altar stone, which alone is consecrated.
The framework may also be of stone. In this way an altar
may be built of stone, used as a portable one, having on
it the consecrated altar stone, till the whole can be conse-
crated as a fixed altar. There is no difference in the ceremonies
between a fixed and a portable altar. ^
There should be some kind of canopy over the altar. This
may hang from the roof of the church or may stand on
columns. It should cover not only the altar, but also the
foot-pace, or at least the priest celebrating. The canopy stand-
ing on columns is the ciborium.^ It is better that the altar
do not stand immediately against the wall of the church ;
indeed, at the consecration of an altar the rubrics require that
the bishop go round it.
The altar is raised above the floor of the sanctuary by
steps. Every altar should be raised at least one step; the
^ During Mass the chalice and bread stand on the altar stone.
* The older principle was that, as no church may be consecrated unless
a fixed altar be consecrated with it, so, on the other hand, an altar may
not be consecrated except in a consecrated church. Thus consecrated
church and consecrated altar always w^ent tog-ether. But the S. C.R. 3059,
ad XV (12 September 1857) allows an altar to be consecrated in a merely
blessed church. This must mean a church which, although only blessed
now, will be consecrated later for certain. Otherwise the altar would
have to be desecrated inevitably when the church were adapted to
another purpose. A consecrated (= fixed) altar cannot be moved.
^ Not to be confused with " ciborium " in another sense, namely the
little vessel that contains the consecrated Hosts in the tabernacle. The
canopy over the altar, w^hether on columns or hanging, is " baldaquin "
in French, " baldacchino " in Italian. There seems no reason for using
these foreign words in English. The Caerimoniale Episcoporum, Lib. 1,
cap, xiv, § I requires a canopy over the High Altar. The S. Congregation
of Rites (= S.C.R. ) has frequently insisted on it for the altar where the
Blessed Sacrament is reserved (27 April 1697, No. 1966; 23 May 1846,
No. 2913; 23 November 1880, No. 3525). For the canopy at Benediction
see p. 240.
N-^f-
W
PofisiJble
place jbr
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■
** a, •*
jbotpace
5tep
5tep U
Cbtmpnsqf
IhedbonxuTL
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SANCTUAKf
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GOSPEL SIDE
1
1
•8
I
i 1
Seats jbr
ottiie
Ixcterrt
axvincoflxccr
EPISTLE SIDE
a
a£Si5taitl5
cgice:
CHOIK
ComnumiDa mil
gtep
NAVE
FIG. 1. PLAN OF A PARISH CHURCH: CHOIR AND SANCTUARY
of the bisKop
TluTsne
fbdtpgce
step ~
G^lumns of
the cxbortuTTU
N-^*-
ftep
Ocdence
lU
w
toKen'tKe "tfirorve.
is not U5cd.
SANCTUAKf
^edin
La
GOSPEL SIDE
EPI5TlErSIDE
S
I
r~n
in B'tKc
Seats jor
c± tHe
ccsststcmts'
CHOIR
2
Cbmmunim mil
-Step
NAVE
FIG. 2. PLAN OF A CATHEDRAL CHURCH : CHOIR AND SANCTUARY
5
6 (Beneral principles concetnino Ceremonies
High Altar will have three or more steps. There should be an
uneven number.
The top step before the altar forms a platform on which
the celebrant stands while he says Mass. This is the foot-
pace or SVPPEDANEVM.^ It should be as long across as
the width of the altar, and so wide in front that the cele-
brant may genuflect on it without having to put his foot out-
side it. The lower steps go round the foot-pace, not only in
front, but at the sides, so that one can go up to it from either
side as from the front. The steps of a fixed altar should be of
stone; but the foot-pace ought to be of wood. "^
On one altar in the church (in smaller churches generally
on the High Altar) is the tabernacle in which the Blessed
Sacrament is reserved.^ This is a box, with doors opening
outwards, in the middle of the altar, leaving enough room in
front of it for the vessels and other things used at any cere-
mony. It must be an iron safe fixed solidly to the altar and so
to the ground, or to the wall of the church. Inside, the taber-
nacle is gold or gilt ; it is lined with white linen or silk, and
has a corporal on which the ciborium stands. Often at the
back of the altar, on either side of the tabernacle, there is
one or more raised steps, on which the candles or vases of
flowers are placed. These are the gradines. Before the
tabernacle in which the Sanctissimum is reserved, a lamp
should always burn.* This generally hangs from the roof.
There may be several lamps, uneven in number.
The altar is covered with three cloths. Under these the
Pontifical requires that there be a cere-cloth (chrismale) of
waxed linen, at least immediately after consecration. The
cere-cloth is not counted as one of the three altar-cloths. It is
allowed to fold one cloth in two, and so to use it for the two
lower altar-cloths. The upper cloth should be as wide as the
altar, and long enough to reach to the ground on either side.
In front of the altar hangs the frontal (antependium) of
the colour of the office, the same as the celebrant's vestments.
The tabernacle must also have a veil of the same colour,
or of cloth of gold or silver. But, where the Sanctissimum is
reserved, the tabernacle veil may not be black. In this case, at
Requiems it should be purple. The frontal may then be either
black or purple (p. 133). If the altar is of some precious sub-
stance it may dispense with a frontal. There is no permission
ever to dispense with the tabernacle veil where the Sanctissi-
mum is reserved, though this abuse often occurs at Rome.
On the altar, in the middle, stands a cross, sufficiently
^ Italian, " predella." ^ s.C.R. 3576, ad I (15 iun 1883).
' Cod.y c. 1 268- 1 269.
* Cod., c. 1271. The glass of the lamp should be white. There is no
justification for any other colour. The Caer. Ep. requires many lamps
in the church, three before the High Altar and at least five before the
Blessed Sacrament (Lib. I, cap. xii, § 17). In England we have long pre-
scribed a lawful custom of burning one lamp only before the tabernacle.
TLhc Gburcb anb its ffurniture 7
large to be seen by the celebrant and people.^ If there Is a
tabernacle the cross should not stand in front of it, lest it
hinder the opening of the tabernacle doors. It will stand
behind or on the tabernacle. The rubric of the missal speaks
only of a cross ;^ but in another place it supposes that the
cross bear a representation of our Lord crucified,^ and the
Caerimo7iiale episcoporum orders this.* On every altar on
either side are at least two candlesticks with candles. The
High Altar of a church will normally have six larger candle-
sticks with candles, and in front of these two or three smaller
ones. Other candles for Benediction, Exposition, and so on,
should be placed there for the occasion only and taken away
afterwards.
The rules about candles on the altar are these. At Low
Mass two candles burn all the time; according to the rubric
of the missal a third should be lit from the consecration to the
Communion (see p. 79, n. 2). At High Mass, solemn Vespers,
and all such more solemn public functions six candles are lit,
three on either side of the altar cross. At Pontifical High
Mass by the Ordinary a seventh candle is lit behind the cross
(p. 164). At a sung Mass without ministers there may be four
or six candles. During Exposition or Benediction of the
Blessed Sacrament at least twelve candles must burn on the
altar. There may be more." When the Sanctissimum is exposed
candles at other altars or before statues and pictures should
be put out, at least those which can be seen from the altar.
For other rites celebrated at the altar, such as marriage,
blessings, distribution of Holy Communion not in Mass, and
for non-liturgical prayers and devotions, two or more candles
are lit on the altar.
The proportion of beeswax in church candles is regulated
by law. The Paschal candle, the two candles for Low Mass,
six for High Mass, and the twelve necessary for Exposition
and Benediction must have at least 65 per cent, of real bees-
wax. All other candles used on an altar must have at least
25 per cent, of beeswax.^ The firms which provide candles for
Catholic churches stamp the percentage of beeswax on their
candles.
Flowers on the altar are not necessary. They are not
used in the great churches of Rome. But there is no law
against them,^ and in England custom requires their use.
' If immediately behind the altar there is a large representation of the
crucifixion, this may count as the altar-cross.
- Ruhricae generates^ tit. xx. ' Ritus celebratidi 7nissam, tit. ii, § 2.
■* Caer. Ep., Lib. I, cap. xii, § 11. ' Ritus servandiis, p. 13, § 3.
"^ So the bishops of Eng-land and Wales on 4 December 1906, following-
the S.C.R. 14 December 1904.
" The Caer. Ep. expressly suggests " vascula cum flosculis " as an
ornament on the altar (Lib. I, cap. xii, § 12), and Benedict XIII's Memo-
riale Rituum positively requires them throughout (see pp. 266, 281, n. i,
298, 342.
8 General principles concerning Ceremonies
When the altar is not in use the altar-cloths are covered
with another cloth of some coloured material,^ to keep off
dust. This should be removed before every service at which
the altar is used.
Near the altar, on the Epistle side, stands the credence
TABLE (credentia, abacus). During Mass this should have a
white linen cloth over it. The vessels, and sometimes vest-
ments used at Mass, are placed on the credence table when
they are not in use.
On the same side of the sanctuary are the seats (sedilia)
for the celebrant and sacred ministers. There should be three
seats, or a bench with room for three persons. In cathedrals
the bishop's throne faces the sedilia on the Gospel side. The
canopy over it, its covering- and cushion are of the colour of
the Mass or office, namely, white, red, green, or violet." They
should be of silk.^
Instead of the throne, a bishop who is not the Ordinary,
and sometimes the Ordinary,* uses a faldstool (faldis-
torium). This is a stool without a back. It consists of a
frame of gilt metal or wood, shaped like the letter X, with a
seat of leather or cloth stretched across its upper extremities.
It can be folded flat. When used as a seat the faldstool has a
covering and cushion of the liturgical colour, namely, white,
red, green, or purple, as the throne. These are of silk for a
cardinal, wool for a bishop.''
The bishop kneels, on various occasions, before the altar.
According to the Caerimoniale episcoporuin he kneels at a
GENVFLEXORi VM (kneeling-desk, prie-dieu)." This has a
covering and two cushions, one on which he kneels, the other
on which he rests the arms. This covering and the cushions
(silk or wool, as before) are, for a cardinal red, or purple for
mourning and times of penance, for a bishop green, or violet
when the bishop wears black."
For this genuflexorium the faldstool may be, and generally
is, used.*^ A carpet should be spread beneath; there are two
cushions, one placed before the faldstool, on which the bishop
kneels; the other lies on the seat, so that he rests the arms
^ Martinucci calls this '* tela strag^ula altaris " and says it should be
green " or some other dark colour, never black " (Tom. I, i, p. 103). It
is sometimes called " vesperal cloth," though it is not used at "V'espers.
■^ Violet is used at the throne when the vestments are black.
' Caer. Ep., Lib. I, cap. xiii, § 3. As a matter of fact they are often of
some less costly material.
* In presence of a higher Prelate {Caer. Ep.^ Lib. I, cap. xiii, § 4), at
Confirmation, etc.
* The cushion may be of silk, in any case (Martinucci-Menghini, II, i,
p. 34> § 5)-
^ Caer. Ep.^ Lib. I, cap. ii, § 5, etc., passim.
"" For the colour worn by cardinals and bishops at times of penance
and mourning, see p. 13.
" Martinucci, II, i, pp. 34-35, § 6.
Zbc Cburcb anO its jFurntture 9
on it. It has no other covering. The cushions may be of silk
in any case. In this case, they and the carpet should be of
the colour of the office.
In cathedrals and churches which possess a faldstool, it is
g"enerally convenient to use it for a g-enuflexorium. When
the bishop visits a small church which does not possess a
faldstool a chair with a low back, as decent as possible, with
a cushion, is prepared on which he will sit, and a kneeling"-
desk with two cushions. They should be covered with red,
green, or purple, according to the rank of the bishop and the
occasion (as above).
There may be seats for the servers at Mass and other serv-
ices, on either side of the sanctuary; or they may sit in front
of the stalls in the choir.
The LECTERX and seats for cantors in the middle of the
choir used for parts of the Divine Office are put in their place
before each such service and taken away afterwards. A
lectern may be used for the lessons at High Mass. It should
be covered with silk of the colour of the office.^
The SACRISTY is a large room on one side of the sanctuary,
or behind it, separated by a door. There should be a stoup of
holy water and a bell at this door. There may be two sac-
risties, an outer one for the choir and servers, an inner one
for the sacred ministers. In the sacristy are cupboards and
presses in which are kept the vessels, instruments, and vest-
ments. There must be at least one large table on which the
vestments are laid out. The celebrant and ministers vest at
this table. It may form the top of presses for vestments.
Over this table, or in the middle of the sacristy, a crucifix or
sacred image should hang. All who enter or leave the sacristy
in procession bow to this on arriving and before leaving. A
card should be hung up in a conspicuous place, showing the
names of the reigning Pope, Ordinary, and the " oratio im-
perata. "
' Caer. £p., Lib. II, cap. viii, § 45.
CHAPTER II
THE VESTMENTS OF THE ROMAN
RITE
THE common dress for servers and all who assist at
any function in choir is a black cassock (talare)
with a white linen surplice (superpelliceum).^
The two chaplains or servers at pontifical functions
who hold the mitre and crozier have scarves of thin
white silk (vim pa) rather like broad stoles, worn round the
neck and tied in front. Through these they hold the mitre and
crozier.^ Certain prelates and dignitaries wear a purple cas-
sock. Clerks in holy orders have, in choir, a biretta (bire-
tum), a square cap of black cloth with three ridges. Some
dignitaries also wear a skull-cap (pileolus).^ Canons in
chapter'* have a cape over their surplice (mozzetta). Pre-
lates sometimes wear a tunic called mantellettum," having
slits at the side through which the sleeves of the rochet pass.
The celebrant at Mass, if he is a priest, wears over his
cassock," first the amice (amictus), an oblong piece of linen
with strings to tie it. He lays this on the head, then passes
it around the neck. Then he puts on the alb (alba), a long
shirt of linen reaching to the feet. This is tied round the
waist by the girdle (cingulum), which may be of the colour
of the day, but is generally white. On the left arm he wears
the MANIPLE (manipulus), a band of silk of the colour of the
day. The stole (stola) is a longer band of coloured silk
worn round the neck, crossed in front and secured by the
ends of the girdle. The chasuble (casula, planeta) is the
last garment covering all the others. It has a hole through
which the head is passed and (generally) strings on the inner
side to tie around the body. The maniple, stole and chasuble
are of silk and of the colour of the Mass to be celebrated.
A set of vestments for Low Mass also includes the burse
and veil to be put on the chalice (p. i6).
At Mass the deacon wears the amice, alb, girdle, maniple
^ Italian, *'cotta. " The Rochet (rochettum) is a garment like the
surplice, but shorter, fitting the body more closely, with narrow sleeves.
It is worn by cardinals, bishops, prelates, sometimes (by indult) by
canons. It is generally worn under other vestments.
* They and the manner of wearing them are described in the Caer. Ei>.^
Lib. I, cap. xi, § 6. But here provision is made only for the mitre-bearer's
veil. The crozier-bearer is to hold the crozier with the right hand covered
by part of his surplice and to hand it, with bare hand, to the bishop.
Instead of this, a veil similar to that of the mitre-bearer is now usual.
' Italian, "zuchetto.''
* Namely in their own cathedral or collegiate church.
^ This is the name in the Caer. Ep. ; Italian, " mantelletta."
^ The rubrics of the Missal {Rit. cel.^ i, 2) say that the priest should
wear all the other vestments over a surplice, "if it can be done con-
veniently." This is now rare, at least in England.
10
TLbc Destments of tbe IRoman 1Rtte 1 1
and stole. But he wears the stole differently from the priest.
He lays it across the breast so that the middle is on the left
shoulder, and the two ends under the right arm. It is fixed
in this position by the ends of the g-irdle. Then he puts on
the DALMATIC (dalmatica). This is a kind of tunic with short
sleeves, slit up the sides, w^ith an opening through which the
head is put. It is of silk of the colour of the Mass.
The SUBDEACON at Mass wears the amice, alb, girdle,
maniple, no stole, but a tunic le (tunicella) made in much
the same shape as the deacon's dalmatic.
During part of High Mass, namely from the offertory to
the fraction, the subdeacon wears a humeral veil (velum
humerale) under which he holds the paten (pp. iio-iii). This
is an oblong of silk, of the colour of the vestments, with strings
to tie it. It is worn like a cape over the shoulders. The object
of the humeral veil is to cover the hands when som.ething is
held in them.
On certain days (for which see pp. 253-255) the deacon and
subdeacon do not wear the dalmatic and tunicle. Instead of
these, in greater churches, they wear folded chasubles. '^
The chasubles are now generally folded up in front about half
way and so fixed. They are taken off during the principal
parts of the Mass, as will be explained (p. 254). When the
deacon takes off the folded chasuble in Mass, according to
the rubrics of the Missal he should fold it again lengthwise
and wear it, like the stole, over the left shoulder.^ Instead of
this, he generally puts on a garment made specially to repre-
sent this folded chasuble, namely a long piece of silk, purple,
or black on Good Friday. This is popularly called the broad
stole (Italian " stolone "). It is not really a stole at all.^
*' Greater churches" are cathedrals, collegiate churches, the
chief churches of Regulars, parish churches. They include
therefore nearly all churches in England. In others the minis-
ters wear simply the usual vestments without the dalmatic or
tunicle.^ The celebrant wears the chasuble only at Mass. Nor
does anyone wear the maniple except at Mass. The only ex-
ception to this is when, as on Palm Sunday, the ministers
read lessons during the blessing of the Palms before Mass.
Then, although the celebrant has the cope and no maniple,
they wear the maniple while reading the lessons.
During the solemn blessings in the Missal (as on Candlemas,
Ash Wednesday and Palm Sunday), in processions, at the
Asperges ceremony before Mass, at funerals, at Benediction of
the Blessed Sacrament, at vespers and lauds sung solemnly,
^ Ruhr, gen.., xix, 6. " Ruhr, gen.., ih.
^ The only reason for the so-called " broad stole" is that the modern
chasuble is rarely so made that it can be folded into a long" strip, as the
rubrics say. The rubrics provide for the alternative use of the "broad
stole " (" aliud g-enus stolae latioris, in modum planetae plicatae ").
* Ruhr. geyi. , xix, 7.
12 General iC^rinciples concerntna Ceremonies
at Matins from the ninth lesson, the celebrant wears a cope
(pluviale). This is a large semicircular garment reaching to
the feet behind, with a clasp (called the morse ^) to join it in
front.
Usually the cope is of the colour of the day. At Benediction
of the Blessed Sacrament it is always white, at funerals always
black. For most blessings the colour is purple.^ Except in the
Divine office the celebrant wears a stole of the same colour
under the cope.
At the Divine office he wears either a surplice only, or
surplice and cope. At processions and Benediction of the
Blessed Sacrament he will generally wear a surplice, stole
and cope. When he holds the monstrance or ciborium he
has a white humeral veil. At blessings before Mass he has
the amice, alb, girdle and stole. When he wears the girdle he
crosses the stole before the breast. With a surplice it hangs
straight down from the neck.
Other persons besides the celebrant wear the cope. The
assistant priest at Mass (when there is one, see p. 144) does
so. At Mass by a simple priest no one else may wear a cope.
At the Divine office (vespers and lauds) the cantors may wear
copes of the colour of the office. In the procession of theBlessed
Sacrament at Corpus Christi the clergy may wear copes.
When preaching the preacher, if a secular priest, wears a
surplice. He may wear a stole of the colour of the day, if this
is the custom. Regulars who have a habit wear no surplice as
a rule. In administering other Sacraments and when giving
blessings the priest wears a surplice and stole.
The DEACON and subdeacon wear the dalmatic and tun-
icle at High Mass, at the Asperges,^ at Exposition and Bene-
diction of the Blessed Sacrament; not in the Divine office.
The usual dress of a bishop is a cloth cassock, violet in
colour, with a train, fixed up at the back so that it does not
trail on the ground. The train is let down at functions. The
cassock is edged and has buttons of a lighter colour, now
almost red. The bishop wears a violet silk belt. Over the
cassock he wears a white linen rochet (p. 10, n. i). Over this
a bishop in his own diocese wears the mozzetta. Auxiliaries
and all bishops where they have no jurisdiction wear the
mantellettum (p. 10) instead.* Bishops have a pectoral cross,
^ A morse of ornamented metal, with enamel or jewels, is called
"formale" or "pectorale." This may be worn only by bishops (S.C.R.,
15 September 1753) No. 2425, ad IX). Others wear a cope with a band of
stuff to join it in front {Caer. £p., Lib. I, cap. vii, n. 1 : "sine tamen for-
malio ad pectus ").
^ When the blessing contains an exorcism, the colour is purple, other-
wise it is generally that of the day.
' With the exception noted, p. 11.
* The mozzetta over the rochet is always understood to signify jurisdic-
tion. In the presence of superiors bishops wear the mantellettum, and
over this the mozzetta ; so at Rome always.
TLbc lUcstmcnts ot tbe IRoman IRite 13
which should hang" from the neck by a green silk cord. But
often a gold chain is used. They have a purple skull cap ^ and
a purple biretta.^ On certain days of penance the cassock,
mozzetta and mantellettum should be of black cloth, the
cassock edg-ed with violet. These days are all .fast days and
vig'ils, even if the fast is not observed.^ The exceptions are
the eve of Pentecost and the Whitsun ember days, which fall
in Paschal time. Vigils which occur in the octaves of certain
g^reat feasts are also excepted.^
At functions, instead of the mozzetta, the bishop may wear
the " cappa magna." This is a great cloak with a long" train,
of violet cloth. It has a cape and hood, which in winter is of
ermine, in summer of almost red silk. When the bishop wears
the cappa magna he needs a train bearer. Regular bishops
have the cappa, and its fur, of the colour of their order (if it
has a habit).
Pius IX instituted a kind of undress for prelates, called
after him ''habitus pianus." It consists of a black cloth
cassock with no train, reddish facings, a violet belt and
ferraiolo, violet stock and stockings. This is now used con-
stantly at non-liturgical occasions.
Cardinals have the same dress as bishops, but always
bright red instead of violet, and violet instead of black for
mourning. Round their hat bishops have a green ' cord, arch-
bishops green and gold, cardinals red and gold.
For Low Mass a bishop wears the same vestments as a
priest, over the rochet.^ The only difference is that he wears
the pectoral cross over the alb, under the stole. He wears the
stole not crossed, but hanging straight down.' He does not
put on the maniple till after the prayer " Indulgentiam," ex-
cept at Requiem Masses (p. 73).
At High Mass the bishop wears special stockings and
shoes ^ of the colour of the Mass. Over the rochet he wears
the amice, alb, girdle, pectoral cross, stole, tunicle, dalmatic,
chasuble, gloves, mitre. On certain occasions a Metropolitan
will wear the pallium over the chasuble. The manner of put-
ting these on will be described (pp. 168-170).
The tunicle and dalmatic worn by a bishop are made of
very thin silk. They are of the colour of the Mass.
1 Conceded by Pius IX, 17 June 1867.
^ Conceded by Leo XIII, 3 February 1888.
' Also at funerals. Requiem Masses, during- all Advent, from Septua-
gesima to Easter.
* They wear purple from Christmas to the Epiphany Octave, all Paschal
time, and at Canonical visitations, whatever the day may be. Indeed,
the use of black by bishops is almost obsolete.
' Green, not violet, is the bishop's heraldic colour. ^ I^tf. serv., i, 2.
' The reason of this is, apparently, the pectoral cross, lest the stole
conceal it.
• These look more like g-aiters and slippers. In Latin they are " caligae
et sandalia," in English generally "buskins and sandals."
14 General iprinctples concerning Ceremonies
There are three kinds of mitre (mitra). The "precious
mitre " (mitra pretiosa) is generally of cloth of silver with
embroidery and ornaments of gold and precious stones.
Since this is supposed to be heavy and burdensome if worn
all the time, its place is taken during parts of the services
(pp. 166-219) by the '*gold mitre" (mitra aurifrigiata) made
of cloth of gold with no additional ornament. The ''simple
mitre " (mitra simplex) is of plain white linen, without orna-
ment. This is worn at funerals and such occasions. The
bishop also has a ring (annulus) ; in his own diocese the
Ordinary carries a crozier (baculus pastoralis). He has a
train to the cappa magna, which is borne by a train-bearer
(caudatarius). While he is vesting and during parts of the
Mass a silk veil (gremiale) of the colour of the day is laid
over his knees while he sits.
On other occasions a bishop wears amice, alb, girdle, stole,
cope and mitre.
Certain other prelates, abbots, and protonotaries may on
occasions share some of the marks of a bishop's rank
(see pp. 33-36).
Besides the vestments, the following cloths are used. The
CORPORAL (corporale) is a square piece of linen spread on
the altar during Mass. The chalice and paten stand on the
corporal. When it is not used the corporal lies in the burse
(bursa), a pocket of silk, of the same colour as the vestments,
strengthened with cardboard. The purificator (purifica-
torium) is a linen cloth folded in three lengthwise, used as a
handkerchief by the celebrant during Mass. The pall (palla)
is a small square of linen, sometimes strengthened by a card,
used to cover the chalice at Mass.
The towel (manutergium) is also a small linen cloth, not
unlike a purificator, used to dry the hands after the washing
at Mass.
The colours of the silk vestments (that is, of the chasuble,
stole, maniple, dalmatic, tunicle, humeral veil, cope, bishop's
gremial, shoes and stockings) vary according to the feast or
occasion on which they are used.
The colours of the Roman rite are white, red, green, purple,
black, rosy colour.
White (albus) is used for all feasts of our Lord, except
the feast of the Precious Blood, for Trinity Sunday, for all
feasts of the Blessed Virgin Mary and of all Saints who were
not martyrs.
Red (ruber) is used on Whitsunday and during its octave,
for the feast of the Precious Blood (now i July), the two
feasts of Holy Rood (3 May and 14 September), and for mar-
tyrs. It is used on Holy Innocents' Day (28 December) if it
fall on a Sunday, and on its octave day always.
Green (viridis) is the neutral colour. It is used on Sundays
TLbc IDestments ot tbe IRoman IRtte 1 5
and ferlas from the end of the Epiphany octave to Septu-
agesima, and on Sundays and ferias in the Season after
Pentecost.
Purple (violaceus) is the colour of penance. It is used on
Sundays and ferias of Advent and Lent, except the third
Sunday of Advent and the fourth of Lent, except also the last
days of Holy Week, which have a special sequence of colour,
to be noted below (pp. 289-342). Purple is also used on vigils,
when the office is of the vigil, on ember days, except those in
Whitsun week, on the feast of the holy Innocents, if it does
not fall on a Sunday, for most blessings and many votive
Masses. On Whitsun eve the lessons and collects before the
Mass with the litany are said in purple vestments, the Mass
itself in red.
Black (niger) is used on Good Friday, for Masses for the
dead and at funerals.
Rosy colour (color rosaceus) is used on tw^o days of the
year only, the third Sunday of Advent (called Gaudete Sunday)
and the fourth of Lent (Laetare Sunday). If the church does
not possess vestments of this colour purple may be used in
its stead. ^
Cloth of gold may always take the place of white, red or
green, not of purple or black.
When vespers are so divided that the second half, from the
chapter, is of the following feast, then the frontal and copes
are of the colour of the second half throughout vespers.
The colour for processions and Benediction of the Blessed
Sacrament is white. But if Benediction follows immediately
after Mass or vespers, the colour of the day may be kept.
Only, in any case, the humeral veil must be white. The vest-
ments worn by the celebrant and ministers at Mass must be
blessed by a bishop or by a priest to whom this faculty has
been given. It is not strictly necessary to bless the cope.
The burse, chalice veil, humeral veil and surplices are not
blessed.
^ In the English Ordo recitandi officii divini sacrique peragendi the
colour of the day is noted in the margin by a capital letter, the initial of
its Latin name. Thus A =: white, R == red, V = green, U =: purple (this
distinction is convenient), N = black. Rosy colour is noted by a rubric;
but the two days are marked U. When there are two letters the first is
for Mass, the second for Vespers.
CHAPTER III
LITURGICAL VESSELS, INSTRU-
MENTS AND BOOKS
§ I. VESSELS
THE chief vessels used in the Liturgy are the cha-
lice (calix) and PATEN (patena), the forms of which
are well known. The chalice, if it is not of gold,
must be at least gilt inside the cup ; the paten, too,
must be gilt on the upper side.
For Mass the chalice and paten are arranged thus. The
chalice is empty; over it the purificator is hung, then the
paten rests on the purificator holding the bread or breads to
be consecrated. Over these is placed the pall. The chalice
veil covers all to the foot of the chalice; on the veil the burse
is placed, closed, with a folded corporal in it.
The ciBORiUM^ is a vessel like a chalice with a cover, at
least gilt inside. It is used to contain the consecrated particles
in the tabernacle. When it contains the Blessed Sacrament it
must be covered with a veil of white silk. At the consecra-
tion, if used, it stands open on the corporal by the chalice.
In the tabernacle there is also generally a pyx (pyxis), a
small box of silver or other metal, gilt inside, which contains
the Host used for Benediction. This Host is usually held by
a little instrument, shaped like a new moon, called the luna
or LUNETTE (lunula). This, too, must be at least gilt. The
general principle is that the Sanctissimum may rest only on
gold or white linen. The monstrance (ostensorium) is a
vessel for exposing the Blessed Sacrament. It is so made
that the Host may be placed in it and can then be seen by the
people. Often the place where the Host rests is surrounded
by rays. The Sanctissimum may not touch glass.
There is also a small pyx or ciborium used when the Holy
Communion is taken to the sick. This, too, must be at least
gilt inside.
The chalice and paten are consecrated by a bishop. The
pyx, ciborium and luna are blessed by a bishop or priest
having the faculty. There is no law that the monstrance be
blessed.
Other vessels, not counted as sacred and not blessed are:
For Mass the cruets (ampullae, hamulae). These are two
little jugs to hold the wine and water. They should be of
glass ; but other material is tolerated. Sometimes their pur-
pose is marked on them ; the one having the letter V (for
*'vinum," wine), the other A ("aqua," water). Otherwise,
since they should be always washed out and kept perfectly
^ Not to be confused with the great ciborium (canopy) over the altar.
i6
1
Xitur^ical IDessels, instruments an^ 1Boo\\5 17
clean, it does not matter which is used each time for the wine
or water. The cruets often have stoppers or lids. With them
is the DISH (pelvicula) on which they stand when not in use.
This is not merely used as a stand for the cruets ; when the
celebrant washes his hands at Mass, the water is poured by
the server over his fingers into this dish. The water is thrown
away afterwards. With the cruets and dish a towel (manu-
tergium) is laid on the credence table. The celebrant dries the
hands with this after washing- them.
At High Mass a bishop uses a larger jug of water and a
dish of silver or other metal (gold or gilt for a cardinal). His
towel is generally larger too.
§ 2. INSTRUMENTS
In several functions, while a bishop reads, a server holds a
small HAND-CANDLE in a portable candlestick near the book.
This is the " scotula " or " palmatorium." ^
For the sprinkling with holy water before Mass (the " As-
perges " ceremony) and for blessing any object a portable
HOLY-WATER STOUP (vas aquae beuedictac) and sprinkler
(aspersorium) are used. The stoup is of metal, the aspersorium
has a brush at the end, or a hollow globe with holes in it.
The THL'RIBLE (thuribulum) is a vessel, round in shape,
hanging by three long chains from a disk. Held by this disk
it can be swung. It has a cover which hangs by a fourth
chain from a ring passing through the disk. By pulling up
this ring the thurible may be opened. Generally there is
another ring round all the chains to keep them together.
The INCENSE-BOAT (uavicella, navicula, acerra) is a little
vessel, shaped like a boat, in which the incense is kept. It
has a SPOON (cochlear) with which the incense is put on the
burning charcoal in the thurible. In the sacristy are kept the
acolytes' candles in candlesticks. These are so made,
with a foot, that they can stand without being held, for in-
stance on the credence table. There are also torches
(funalia) held by the torch-bearers (caeroferarii) at Mass and
Benediction. In theory these should be long torches. It is
now usual to make them in the form of a separate case (prac-
tically a candlestick) into which a candle is placed. But the
idea of a torch is so far preserved that they have no foot, and
cannot stand alone. When not in use they are kept in a rack
in the sacristy.
The PROCESSIONAL CROSS is fixed to a long staff, also so
made that it cannot stand alone. In Catholic churches it now
always has a figure of our Lord crucified.
^ Italian "bugia," French "boug-eoir. " Pius X has allowed its use,
under certain conditions, also to protonotaries apostolic, and other pre-
lates {Moiu propria, 21 February 1905. Cf. Ephemerides liturgicae, xix
(1905). PP- 131 ^eq.).
C
1 8 General principles concerning Ceremonies
For processions of the Blessed Sacrament a portable
CANOPY (baldachinum, umbraculum) is used (sometimes
carried over a bishop). It has four or more poles. ^ For
short processions in the church, as when the Sanctissimum
is carried from one altar to another, a smaller canopy with
one rod, like an umbrella (umbella), is used. For the Blessed
Sacrament either must be white or cloth of gold.^
The SANCTUS BELL (campanula, squilla) is a small hand
bell (not a gong-) rung during Mass at the moments ap-
pointed in the rubrics of the missal. It may be placed on
the credence table before Mass and taken away afterwards.
Generally, in England, it remains always on the lowest altar
step, on the Epistle side at the corner. A stand or cushion'
is needed, on which to rest the missal at Mass.
For the kiss of peace, instead of the more usual way of
giving it (p. 27), sometimes a little disk is used. This is
often called the pax-brede (pax, instrumentum pacis, tabella
pacis). It is generally a disk of silver, or gilt, with a handle
behind to hold it. On the face it has some such symbol as the
cross, the Agnus Dei, a Pelican in her piety. If this pax-brede
is used it should have a cloth of linen ^ to wipe it each time
after it has been kissed.
Near the tabernacle where the Sanctissimum is reserved a
little vessel should be kept, generally of glass, with water."
The priest uses this to purify the fingers when he gives Holy
Communion not at Mass; or sometimes when he cannot make
the ablutions at Mass in the usual way, because he will say
Mass again the same day. It has a small purificator by it.
§ 3. BOOKS
There are six liturgical books of the Roman rite.
The MISSAL (Missale romanum) contains all that is needed
for Mass, and for certain other functions which take place im-
mediately before Mass, such as the blessings at Candlemas,
on Ash Wednesday, Palm Sunday, the morning services on
the last three days of holy week, certain blessings (of holy
water, etc.). It also has the preparation and thanksgiving of
the celebrant before and after Mass.
^ The Caer. Ep.., Lib. I, cap. xiv, n. i, says it has six or eight poles,
borne by " noble laymen."
'^ Caer. Ep., loc. cit., n. 1-4.
^ The Caer. Ep., Lib. I, cap. xii, § 15, says it is a cushion of silk, of the
liturgical colour, or a small silver or wooden stand (legile). A stand is
far more convenient, and also looks better than a cushion.
* A cloth of the colour of the day should be used to hold it(Martinucci,
I, i, p. 102, no. 3) as well as the linen cloth to wipe it. The former is often
omitted (Le Vavasseur, i, p. 36).
^ This water, and all water used for ablutions, must be put in the
sacrariuniy a channel leading to clean earth, generally behind the altar.
I
XiturGtcal Dessels, 5n5trument5 ait^ JSooF?5 19
The BREVIARY (Breviarium romanum) contains all the
Divine office for the year.
The RITUAL (Rituale romanum) has the administration of
other Sacraments, including distribution of Holy Communion
out of Mass, many blessings, prayers for processions and
such liturgical functions, as far as they are used by a priest.
There is less uniformity in the Ritual than in any other litur-
gical book. Many provinces and dioceses still have their own
Ritual book, based on the Roman one. Throughout England
the official Ritual, approved by the English hierarchy, is the
ORDO ADMINISTRANDI (see pp. 392-393).^
The PONTIFICAL (Pontificale romanum) is the book for
bishops. It contains the Sacraments and other functions per-
formed only by a bishop, such as Confirmation and Ordina-
tion, the Consecration of a church, and so on.
The MARTYROLOGY is a Calendar, giving the names and
a short statement about martyrs and all Saints, each on his
day. It is read where the Divine Office is said in choir during
Prime.
Lastly the ceremonial (Caerimoniale episcoporum) is a
directory of ceremonies for bishops and others who take part
in public services.^
There are other books consisting of parts of these printed
separately for convenience. There is no reason why any
special service should not be printed in a separate book, so
long as it conforms to the text in the book from which it is
taken.
From the missal the book of lessons is taken. This
contains the epistles and gospels for the year, to be used by
the deacon and subdeacon at High Mass. There may be two
such books, one of epistles and one of gospels. If the church
does not possess this book, a missal may always be used in
its stead. The gradual (Graduale romanum) contains the
parts of the missal needed by the choir, with music. The
Masses for the dead are often printed in a separate book.
There are many excerpts from the Breviary. The day
HOURS (Horae diurnae) contain all the office except matins.
For use in the choir various extracts are made, with the
music, such as the vesperal (Vesperale romanum) and
DIRECTORIVM CHORI. A HOLY WEEK BOOK (Officium heb-
domadae maioris) contains what is needed for the services of
Holy Week, taken from the missal and breviary.
In England we have a book, ritvs servandvs, approved
^ Ordo adniinistrandi sacratnenta et alia quaedam officia peragendi ex
rituali romano extractus nonnullis adiectis ex antiquo rituali anglicano
(London, Burns and Oates, new edition, 1915).
^ This book [Caer. Ep.), although intended in the first place for bishops,
contains very full directions for all people at most functions; so that, in
spite of its title and inconvenient arrangement, it is really a book of
ceremonies in general.
20 (Beneral iprinctples concerning Ceremonies
by the hierarchy, which contains directions and the prayers
for Benediction of the Blessed Sacrament and other non-
liturgical services.^ The memoriale ritvvm describes func-
tions for five days, as performed in small churches (see pp. 261-
264).
At Mass a missal is needed. It stands on a desk or^cushion
on the altar.
At High Mass there must be a Book of lessons, or another
missal, at the credence table.
The Caer. Ep.^ says that, at Pontifical functions, and
(by implication) at other solemn functions too,^ all the litur-
gical books used (the missal, book of lessons, vesperal, canon
episcopalis, etc.) are covered with silk of the liturgical
colour. But in many places this custom is now obsolete. It
is not very convenient, and is not necessarily an additional
decoration. Most of our liturgical books are extremely badly
bound. But if a book has a really fine binding of tooled
leather, that binding will be a more handsome ornament at
the function than the cheap silk of bad colour, with gold lace,
put over books at Rome. Indeed the Roman custom of cover-
ing up everything on feasts is not an improvement, artistic-
ally, when the material underneath is fine.
The ALTAR-CARDS Contain certain prayers from the missal,
printed separately for the convenience of the celebrant. There
are three altar-cards. The largest, containing the words of
consecration and other prayers, stands in the middle of the
altar, leaning against the cross or tabernacle during Mass.
The altar-card which contains the prayer at the blessing of
water (" Deus qui humanae substantiae ") and the Lavabo
psalm stands at the epistle end; the third, containing the last
gospel, at the gospel end."* The altar-cards are used only at
Mass. They should be put in their places on the altar, as part
of the preparation for Mass and taken away afterwards. In-
stead of altar-cards a bishop has a book, the canon episco-
palis, which is opened and placed in the middle of the altar.'
A card with the prayers ordered by Pope Leo XIII to be
said after Low Mass is generally placed against the lowest
altar step on the epistle side.
^ JRitus servandus in solemni expositione et henedictione sanctissimi
sacramenti adiectis hyninis et litaniis et orationihus qtiae in ipsa expositione
et in aliis quibusdam sacris ritibus adhiberi solent {Burns and Oates, new
edition, 1915), see p. 240.
^ Lib. I, cap. xii, § 15. ^ Lib. I, cap. xii, § 22.
* This card should not be on the altar when there is a special last
gospel.
' The Canon episcopalis is a book containing the common of the Mass
from the offertory to the end and other prayers and forms used by
bishops. At pontifical High Mass it stands on the altar instead of altar-
cards. See p. 164.
CHAPTER IV
COMMON CEREMONIAL ACTIONS
THERE are many actions, such as bowing, genu-
flecting, and so on, which occur constantly during
all services. In order not to have to explain these
each time, it will be convenient to say here, once for
all, how they should be done.
On changing from sitting to kneeling first stand, then
kneel. Never slide directly on to the knees.
To make a genuflection, first stand upright facing the
object or person to whom it is to be made. Unless something
is held, the hands are joined before the breast. Then, without
bending the body, touch the ground with the right knee at
exactly the place where the right foot was. Rise again at once.
A PROSTRATION is made by first genuflecting as above;
then, before rising, touch the ground with the left knee where
the left foot stood. Now, kneeling on both knees, bow the
head and shoulders slightly.^
Everyone who passes the altar where the Sanctissimum is
reserved, without forming part of a procession, genuflects to
the Sanctissimum as he passes. Where it is reserved on the
High Altar, on entering the church genuflect before it, either
as soon as you enter or before going to your place. Genuflect
again before going out. In ceremonial entrances everyone
except the celebrant genuflects to the altar on entering and
before leaving. But the celebrant genuflects only when the
Sanctissimum is reserved at the altar; otherwise he bows."
If the Blessed Sacrament is exposed, that is, during the
rite of Exposition and in Mass from the Consecration to the
Communion, on entering or leaving the church make a pro-
stration. During ceremonies everyone makes this prostration
at entering and on leaving the church ; during the service
they only genuflect. When the Sanctissimum is reserved at
the so-called altar of repose on Maundy Thursday and Good
Friday morning it is treated as if it were exposed.
A genuflection is made to a relic of the true cross, if it is
exposed, also to the cross exposed on Good Friday. It is also
made to a bishop in his own diocese, a metropolitan in his
province, a Papal Legate in the place of his legacy, an abbot
in his own church, a cardinal out of Rome, when they are
present in vestments or in choir dress. But the genuflection is
not made to a bishop in the presence of his superior. Prelates,
canons in their official dress, the celebrant at Mass or other
service, do not genuflect to anyone. Instead they bow low.
1 This rule applies also to canons in their own cathedral or collegiate
church and prelates.
^ Prostration in this sense must not be confused with the " prostratio "
(lying prostrate) on Good Friday (p. 303) and Holy Saturday (p. 331).
21
22 General ©rtnctples concerning (Teremontes
If the head is covered it is always uncovered before g'enu-
flecting.
If one is about to kneel Immediately at the same place the
right rule is that one does not first genuflect nor make a
prostration. But if one is to kneel on a step, then the genu-
flection is first made on the ground. Rising from this one
then kneels on the step.
At the beginning and end of Mass the genuflection is made
on the ground (this is called '' in piano "). During Mass it is
made on the lov^est step of the altar.
The cross-bearer, while holding the processional cross,
never genuflects.^ When the others do so, he stands. When
an archbishop gives his blessing, then only does his cross-
bearer kneel before him, holding the archiepiscopal cross
turned towards him (p. i8o). The question occurs, when the
acolytes stand on either side of the cross-bearer, when others
genuflect and he bows, which should they do? Either practice
may be seen in various churches; but the overwhelming
weight of authority is against their genuflecting. They should
bow with the cross-bearer.""^ This also looks much more
dignified.
The rubrics prescribe several kinds of inclinations
(bows). Thus sometimes they say that the person is profunde
inclinatuSy sometimes that he is aliquantulum ificlinatus,
sometimes merely inclinatus\ or they say caput inclinat.
Generally three bows are distinguished. Alow bow (profunda
inclinatio) is made by bending the head and body so that the
hands might touch the knees if they hung down; though, as
a matter of fact, they are kept joined before the breast. The
MEDIUM bow (media inclinatio) is made by bending the head
and shoulders less lowthan before. The simple bow is made
by bending the head only.
The general rules for bowing are these :
In bowing always keep the hands joined before the breast,
unless they hold something. The celebrant bows low to the
cross at the beginning and end of services. When one does
not genuflect to a prelate, then he receives a low bow. The
deacon or M.C. bows low to the celebrant before and after in-
censing him. The medium bow is usually made to persons of
^ The only exception is in the Mem. Rit. for Candlemas, where the
cross-bearer is told to genuflect before the procession starts (Tit. I,
cap. ii, § 3, no. 5). But this is probably a slip. Martinucci (I, ii, p. 340,
no. 60) and Le Vavasseur (ii, p. 192, § 23) both correct it. On Holy
Saturday the Memoriale expressly tells the cross-bearer not to g'enuflect
at " Lumen Christi," though everyone else does (Tit. VI, cap. ii, § i,
no. 16).
^ Merati, whose authority is all but final, says the acolytes do not
genuflect (Pars IV, tit. ix, § 41 ; vol. i, p. 291); so do Martinucci-Menghini
(I, ii, p. 275, § 63); De Herdt (iii, p. 420). Only Le Vavasseur (i, p. 685,
§ 330; ii, p. 155, § 522) makes the acolytes genuflect at the side of the
cross-bearer.
Common Geremonlal Hctions 23
higher rank than one's own. The head alone is bowed to
greet persons of equal or less dignity. It occurs also when
certain words are said; for instance, at the holy Name, when
the three Divine Persons are named Pater et Films et Spiritus
sanctus^ at the name of the blessed Virgin Mar^-, of the saint
of the feast, ^ at the name of the Pope, of the diocesan Ordinary,
when a prayer for him is said aloud. It is also made during
the Gloria iii excelsis, and the creed at the verses so indicated
in the missal. The person who says the word Oremus bows
the head while saying it. When one bows at the name of
God (including the holy Name) or at Oremus one should turn
to the altar cross." In other cases of a bow at a word re-
cited or sung, it is done straight in front of one, without
turning. People who are already bowing during any part of a
service make no further motion on these occasions. Nor does
anyone bow while he is making the sign of the cross. Every-
one bows, before and after being incensed, to the person who
incenses him; and he bows, before and after, to the person in-
censed (see p. 27).
While standing or kneeling, when the hands are un-
occupied, they should be joined before the breast ; that is,
they are extended and joined palm to palm, the fingers point-
ing upward. When sitting they should be extended one on
each knee, over the vestments. In genuflecting at the altar
the celebrant alone lays the hands on it while doing so. The
ministers and all others keep the hands joined. When some-
thing is held in one hand the other should be extended on the
breast. But the celebrant at the altar lays the other hand on
it. In bowing the head is always first uncovered. When one
takes off the biretta it is held in the right hand by the raised
edge on its right side. When standing hold the biretta against
the breast in the right and let the other hand hang by the
side. When sitting rest the biretta on the right knee, while
the left hand rests extended on the left knee. If several names
or texts, at each of which a bow should be made, follow one
another immediately it is more seemly to bow once and to
remain bowing till all have been said. It is better never to
bow to the choir when they are kneeling. Those who wear a
skull-cap ^ in choir take it off whenever they genuflect or bow
to the altar, when they receive the sprinkling of holy water,
while they say the Confiteory Misereatur^ Kyrie eleison^ GloHa
in excelsis^ creed, Sanctus^ Agnus Dei at Mass, while the
gospel is sung, while they are incensed, at the Elevation,
^ Not the saint in whose honour a votive Mass or office is said
(Martinucci-Meng-hini, I, i, p. 12, no. 10).
^ But only when standing. When kneeling- or sitting- always bow
straight in front. The choir uncover only, not bowing, to answer a bow.
^ Cardinals wear a red skull-cap (pileolus, Italian " zucchetto "),
bishops and some abbots a violet one. Some other prelates (and priests
for reasons of health) have leave to wear a black skull-cap.
24 General principles concerning Ceremonies
while they give and receive the Pax, while Holy Communion
is given, at the blessing. Also whenever the Sanctissimum is
exposed, during the gospel at matins, at the confession at
prime and compline. No one wears the skull-cap when he
intones the psalms in the middle of the choir, sings the
Invitatorium, lessons, martyrology, nor while he assists in a
cope.^
In the Roman rite the sign of the cross is made thus:
Place the left hand extended on the breast. Hold the right
hand extended also. At the words Patris raise it and touch
the forehead; at Filii touch the breast at a sufficient distance
down ; at Spiritus sancti touch the left shoulder ; at Anien
touch the right shoulder. Then again join the hands, if they are
to be joined. When the sign is made without spoken words
the same order is kept.
The ceremonial kiss (osculum), which occurs frequently,
should be made by merely touching the object with the closed
lips. The rule is that every time anyone hands anything to
the celebrant one kisses first the object, then the celebrant's
hand. On taking things from the celebrant, first his hand,
then the thing is kissed. But blessed candles and palms
are kissed first when they are taken. When the Sanctis-
simum is exposed, only the kiss at the epistle, gospel, and for
the chalice and paten remain. The thurible is then not kissed,
nor the incense spoon. If the Ordinary assists at his throne
the thurible is not kissed when handed to the celebrant, nor
the incense spoon, nor the celebrant's hand at the epistle and
gospel. At Masses for the dead and at funerals nothing is
ever kissed.
To handle a thurible neatly is a thing that requires some
knowledge. This knowledge is acquired most easily by seeing
the actions done by someone who already knows. It is one of
the things, not really difficult or complicated, that require
many words to explain.
Except when the Sanctissimum is exposed, incense is always
blessed by the celebrant before it is used.^ When the Sanctis-
simum is exposed and will alone be incensed, incense is put in
the thurible by the celebrant without blessing.
When the thurifer merely holds the thurible, while waiting
for it to be used, he does so by the chains, just under the disk
at top ; if it contains no incense, he holds it in the left hand,
otherwise in the right. The lid may then be raised slightly to
allow more ventilation to the burning charcoal. To raise the
lid the ring at the end of the middle chain joined to it should
be pulled up.
In holding the thurible the thumb may be passed through
^ Martinucci-Menghini, I, i, pp. 11-12.
^ Except also the cases when it is blessed by a higher dignitary pre-
sent, as will be noted in place.
{
Common Ceremonial Hctions 25
the ring of the disk, the middle finger through the movable
ring, or the thumb through this and the little finger through
the disk ring. With the thumb the ring may be drawn up
easily, so as to open the thurible below. Holding the thurible
in this way the thurifer swings it gently, to keep the charcoal
alight. The other hand, holding the boat,^ should be laid on
the breast. But when he is kneeling the chains are so long
that, if he held the thurible this way, it would be on the
ground. So, when kneeling, he holds the chains under the
disk in one hand (right, if the thurible contains incense, other-
wise left), takes the chains about half way down in the other
and so swings the thurible.
When the thurifer brings the incense to be blessed he first
hands the boat to the deacon or M.C. Then he takes the
chains under the disk in the left. With the right hand he
pulls the ring up, to open the thurible sufficiently, so that the
celebrant may conveniently put in the incense. He takes the
chains about half way down in the right, and so holds up
the thurible in front of the celebrant at a convenient height.
He should not stand too near the celebrant. The celebrant
needs a certain amount of room to put out his hand and put
in the incense.
Meanwhile the deacon (or, if there is no deacon, the M.C.)
opens the incense-boat, takes the spoon and hands it to the
celebrant, with the usual kiss of the spoon and the celebrant's
hand. At the same time he says Ittbo dmnne benedice^^e^ The
celebrant takes the spoon ; with it he takes a little incense
from the boat and puts it on the live charcoal in the thurible.
He repeats this a second and third time. Meanwhile the
deacon or M.C. holds the boat open, so that he can do so
conveniently. While putting on the incense the celebrant says
Ah illo henedicaris in cuius hcnwre cremaberisy^ Un\y on one
occasion, at the off"ertory in Mass, is there another formula.
Per intercessionem beati Michaelis archangeli, etc., as in the
missal. Then he hands the spoon back to the deacon or
M.C, who receives it with the usual kisses. The celebrant
makes the sign of the cross over the thurible, saying nothing."^
While he does so he lays the left hand either on the altar (if
he is by it) or his breast.^
^ In some churches it is usual to employ another server as "boat-
bearer." There is no provision for such a server in any official book;
nor do the authors of books on ceremonies say anything- about him. If
he is employed the boat-bearer will stand or kneel at the thurifer's left,
and will always hand him the boat before he approaches the celebrant.
' There is a contradiction here in the rubrics. The Rit. eel., iv, 4, says
plainly that the celebrant is to say the words, hand back the spoon, then
make the sign of the cross. So does the Caer. Ep., Lib. I, cap. xxiii,
n. 1-2. But the Ordo Missae marks the cross in the middle of the word
"bene + dicaris." The S.R.C. has declared that the Rit. eel. and Caer.
Ep. are to be followed (18 Dec. 1779^ no. 2515, ad Xj.
^ Authors disagree whether, when the celebrant stands at the altar,
26 General principles concernina Ceremonies
On occasions when the incense is not blessed, namely, when
the Sanctissimurn is exposed, neither the deacon nor tlie
celebrant say anything; nor does the celebrant make the sii;n
of the cross.
The thurifer waits till the incense is put in and the sign of
the cross made (if it is to be made). Then he lowers the
thurible. He shuts down the cover; if there is a ring round
the chains he puts this down over the cover to hold it firm.
Then he hands the thurible to the deacon or M.C. To do this
he holds the upper part of the chains under the disk in his left
and the chains, about half way down, in the right. The deacon
takes it in the same way and hands it to the celebrant, who
proceeds to incense the altar, or whatever is to be incensed.
The particular directions for incensing the altar, persons or
things will be given at their place in the ceremonies. Here
we note only the manner of incensing any person or thing, in
general.
To INCENSE anything or anyone take the top of the chains
of the thurible in the left hand and place it against the breast.
Take the chains about four inches above the shut cover in the
right. It is important not to hold the chains far from the
cover, or the thurible will swing out too far and will perhaps
get entangled in the chains. The most convenient way of
holding the chains in the right hand is to pass them all to-
gether between the first and second fingers. The second, third,
and fourth fingers, lying together, are then under the chains.
By moving the hand upwards the thurible is cast outwards
towards the thing incensed.
The rubrics distinguish two kinds of incensing, with a
SIMPLE swing (ductus simplex) and a double swing (ductus
duplex). The ductus simplex is made in this way. Lift the
right hand to the level of the breast only, at the same time
swing the thurible out towards the thing to be incensed and
let it fall at once to about the knee. As it falls it should make
an audible click against the chains.
There are two ways of making the ductus duplex. One is
to lift the thurible to the level of the face. It will here click
against the chains. That is one motion. Then swing it out and
let it fall, so that it makes another click against the chains.
There are then two motions and two clicks.
The other way is simply to repeat the ductus simplex twice,
swinging out, letting the thurible fall back with a click, then
swinging out again and lowering it.
but sideways, to bless incense, he should lay his left hand on the altar or
on his own breast. Rit. eel., iii, 5, says that when he is at the altar (cum
est ad altare) and blesses anything, he is to lay the left hand on the altar.
But does *'ad altare" mean facing the altar? Since the authorities dis-
agree, in practice either way may be adopted. See JVIerati, Pars II, tit. iv,
§ 21 (tom. i, p. 120); Martinucci-Menghini, I, i, p. 73, no. 2; Van der
Stappen, iii, p. 424; Le Vavasseur, i, p. 423; de Herdt, i, p. 422.
Gommon Ceremonial Hctlons 27
In all incensing the person who incenses should bow to the
person (or object) incensed before and after. The person in-
censed bows each time in return, but stands upright with
folded hands, facing the incenser, while he is incensed.
The thurible is handed back to the deacon or other person
who is to receive it. He, as usual, kisses first the hand, then
the disk of the thurible when it is handed back by the cele-
brant; otherwise there is no kiss.
The KISS OF PEACE at Mass is given in this way. The two
persons stand facing each other with hands joined. The one
who is to receive the kiss bows. Then the one who gives it
lays his hands on the shoulders of the other; the receiver puts
his arms under those of him who gives it. Both bow the head
over the left shoulder of the other. The one who gives the
kiss says Pax tecum. The other answers Et cinn spiritu tuo.
Then they stand again with folded hands facing each other,
and both bow.
CHAPTER V
THE CHOIR AND ASSISTANTS
AT CEREMONIES
§ I. THE LITURGICAL CHOIR
WE must note first that the "choir" during a serv-
ice does not necessarily mean those who sing.
It was so originally. In theory, no doubt, it
should be so still, namely, that the singers have
their places right and left of the altar and sing
there. But there are often practical difficulties against this.
In singing part-music especially it is often difficult to produce
a good artistic effect when the singers are arranged in two
rows facing each other, perhaps at some distance, across the
church. Often, therefore, the actual singers are placed else-
where, in a space together at the side behind a grating, behind
the altar, or in a gallery at the other end of the church. In
such cases no notice is taken of them during the ceremonies.
There remains, however, the possibility that a liturgical
** choir" may assist at the service; even if they sing only
part, or none, of the chants.
Thus canons in cathedral and collegiate churches, regulars
In the churches of their order, clergy of any kind, may assist
in the seats or stalls on either side, before the altar. These
then form the choir from the point of view of ceremonies.
They are dressed in cassock and surplice with biretta.
Dignitaries may wear a cape or mantellettum (p. lo). Regu-
lars generally wear the habit of their order. ^
On entering the choir its members may come in procession
(with or without a processional cross), the celebrant wearing
full vestments." In this case the younger or inferior members
walk in front of the elder or superior ones. But when they
enter, not in solemn procession, that is, without either a cross
or celebrant vested, the more dignified walk before the others.
They walk two and two, at equal distances from each other,
with head covered till they come into the church. At the door
of the sacristy they uncover and take holy water, the one
nearer the stoup giving it to his companion by dipping his
own fingers and holding them towards the other, who touches
them. Both then make the sign of the cross.
Before the altar each pair genuflects in turn, taking care to
do so exactly together. So they go to their places.
In their places they either stand or kneel or sit, as will be
said in the case of each function. The general rule is that
when they sit they cover the head, except when the Blessed
^ Namely if their order has a recognized habit.
' To wear vestments (chasuble, cope, dalmatic or tunicle) is what
liturgical books mean by being "paratus.'
28
XTbe Cbotr anb Hsslstants at Ceremonies 29
Sacrament is exposed. They never stand or kneel with covered
head. Before standing they take off the biretta; they put it
on again after they have sat down. Those who wear a skull-
cap wear this while standing. They take it off on the occa-
sions noted at pp. 23-24.
While members of the choir assist at a service at the High
Altar they should take no notice of anything that happens in
any other part of the church, for instance, Low Mass said at a
side altar.
If anyone has to leave the choir or come to it alone, he
must take care not to do so while any text is being said or
sung, at which the others have to perform a ceremonial act,
such as bowing. Thus, no one should leave the choir or enter
while the verse Gloria Patri at the end of a psalm is sung,
nor while they are sprinkled with holy water, nor while they
say the Con/iteor, Kyrie^ Gloria in excelsis^ creed, SanctuSy
Agnus Dei at Mass, nor while the collects, gospel, post-com-
munion are sung, nor while his side of the choir receives the
Pax or is being incensed, nor during any short verse at which
they bow or genuflect.^
When anyone has to leave the choir alone he uncovers and
rises ; holding his biretta in the right hand he goes to the
middle, genuflects to the cross, bows first to the celebrant, if
he is sitting at the sedilia, then to each side of the choir, be-
ginning with the side of greater dignity, and goes out. As a
general rule, the gospel side is considered that of greater
dignity. This side will then generally be incensed before the
other, will receive the kiss of peace first, and so on. The
exception is that, if a person of higher rank be present, the
side on which he sits is considered the one of greater dignity.
Such a person would be a prelate, the hebdomadarius, and
so on.
At many functions, such as, for instance, High Mass fol-
lowing terce, the choir will already be in their places when
the procession for Mass enters. In this case the clergy and
servers in the procession bow to the choir, first to the side of
greater dignity, after genuflecting to the altar on entering, as
will be noted (p. 106).
In standing and kneeling the members of the choir face
each other across the church. They do not turn to the altar,
except on the special occasions when they are told to do so.
We shall note in each case the particular rules for the choir
as to standing, kneeling, bowing, and so on. Here occur only
certain occasions in general when the choir always bow.
They are the Gloria Patri wQrsQ after the psalms (not the verse
^ If a person has to enter the choir alone it is usual to kneel first in
the middle, say a short prayer, then rise, genuflect, bow to the celebrant
if he is at the sedilia, bow to either side of the choir, beginning with the
side of greater dignity (as above) and go to his place.
30 General principles concerning Ceremonies
Sicut erat in principio) and whenever the holy Name occurs.
In this case they bow during' the words lesus Christies^ not
merely during the first of these. Also when the word Trinitas^
or the names of the three Divine Persons in order occur
{Pater et Filius ei Spiritus sanctus), at the name Maria (of the
blessed Virgin), at the name of the Saint of the day (not at a
votive office), of the reigning Pope, of the Ordinary. They
bow in return whenever anyone bows to them.
It is important that when there is any common action to
be performed by all, such as rising, kneeling, bowing, they
should do so uniformly together.
All text books of ceremonial insist on certain obvious
points of deportment in choir. Eviden<"'v th2 members of the
choir should know what they have to do beforehand, so as to
be ready to act at once when the time comes. Although their
part of the ceremony is comparatively slight, nevertheless
they have a part in it. They must know this part, as the
servers know theirs. They should kneel, stand and sit
straight, behaving always with such reverence as to give
edifying example to the people in church. They should not
spend the time in choir reading irrelevant books, even pious
ones. They should not, for instance, say their office during
Mass nor anticipate their own Matins during Vespers.
They should attend to the public service at which they
assist, making this their prayer. When they recite or sing
any text of the service they should mean what they say ;
Orabo spiritu^ orabo et Ttiente: psallam spiritu^ psallam et
mente (i Cor. xiv, 15). Otherwise their attendance would not
be really an act of religion at all, and they would deserve the
words : This people honours me with its lips; but its heart is far
fromme (Is. xxix, 13).
§ 2. MINISTERS AND SERVERS
In the case of each service or function the exact number of
servers required will be stated. Here a note as to the number
generally needed in the average Catholic church in England
may be useful.
For Low Mass one server only attends. For High Mass,
solemn vespers, solemn Benediction, processions carried out
with some pomp, and the more solemn offices generally, be-
sides the priest who celebrates, there are the sacred ministers,
that is deacon and subdeacon.^ At vespers on the greater
feasts there may be four or six assistants in copes. For High
Mass, solemn vespers and such functions the servers required
1 In the great majority of cases in England the deacon and subdeacon,
as a matter of fact, are also ordained priests. At vespers the assistants,
who wear copes, need not be in holy orders (see p. 119).
XTbe Cboiv an^ Hssistants at Ceremonies 31
are: A Master of Ceremonies (M.C.)j thurifer, two acolytes.
At High Mass two, four or six torch-bearers are needed,
though there may be two only, who are the acolytes < see
p. 98). At Benediction a thurifer, two, four or six torch-
bearers, and at least one other server (here called M.C., see
p. 241) attend. For processions a cross-bearer is needed, ex-
cept in the cases where the subdeacon carries the cross. A
sung Mass (Missa cantata) can be celebrated with two servers
only; or there may be as many as at High Mass (p. 137).
Pontifical functions require many more assistants and serv-
ers. Generally there are two Masters of Ceremonies. An
Assistant Priest (A. P.) is required; in the case of the Ordinary
using his throne there are two assistant deacons there, be-
sides the ministers of Mass. Three or four servers (called
chaplains) hold the hand-candle, book, mitre and (for the
Ordinary) crozier. If the bishop wears the cappa he has a
train-bearer. Six servers are needed to vest the bishop,
though this can be managed with a less number. Altogether
twenty persons attend the Ordinary, when he sings Mass
using the throne (p. 165). Not quite so many are required by
a bishop who uses the faldstool (p. 184).
At solemn processions (as for Corpus Christi) canopy bear-
ers, clergy in vestments, the choir and clergy in surplices may
increase the number indefinitely.
As a general rule, except in the case of processions and
funerals (when an indefinite number of clergy, supposed to be
the choir, stand around the hearse holding lighted candles),
not more servers should attend than those really needed, who
have some office to perform. It does not add to the dignity
of a rite that a crowd of useless boys stand about the sanc-
tuary doing nothing. Nor is it in accordance with the tra-
dition of the Roman rite to add useless ornamental attend-
ance.^ The servers needed for the ceremonies are sufficient to
make the procession coming in and going out. " Entia non
sunt multiplicanda sine necessitate."
A remark by Martinucci about the behaviour of servers in
church may be noted with advantage here: ''They should
avoid too much precision or affectation, or such a bearing as
befits soldiers on parade rather than churchmen. They must
certainly do all gravely and regularly ; but if they behave
with too punctilious a uniformity the sacred functions look
theatrical." -
Yet perhaps in England the danger is in the other direc-
tion, lest servers (generally young boys) behave carelessly
and irreverently. Considerable tact and good taste are
^ It is remarkable how few people they use in Rome itself for functions,
never more than are strictly necessar\\ There seems a strong tendency
to keep down the number as much as possible.
^ Martinucci-Menghini, II, ii, pp. 550-551, § 21.
32 General iprinciples concernina Ceremonies
needed in the priest or M.C. who trains the boys, to find the
right mean between slovenliness and affectation.
§ 3. ECCLESIASTICAL RANK
Ceremonies are sometimes modified according to the rank of
the person who performs them or assists at them. It is there-
fore important to understand such rank, as far as it affects
our subject.
Most cases are so obvious as to require no special notice.
The celebrant at Mass, vespers, compline. Benediction, and
all such functions must be ordained priest. The deacon and
subdeacon must have received those orders. The one excep-
tion to this is that a clerk, at least tonsured, may, in case of
necessity, perform part of the office of subdeacon at High
Mass and other functions. For this it is required that there
be a grave reason, and that he omit certain duties performed
only by a subdeacon (see p. 113). No one may act as deacon
unless he has received that order.
The rubrics suppose that the servers and even the members
of the choir be clerks. The acolytes and thurifer should be
ordained acolyte, the others should be in minor orders, or at
least be tonsured. According to the Caerimoniale episco-
porum, the Master of Ceremonies should be a priest, or at
least in holy orders.^ But this rule is rarely observed. It is
now recognized that laymen may serve at Mass or at any
function, and may form the choir.
Above the rank of the simple priest are canons in chapter.
This means, when they are present, in a body, in the church
of which they are canons; or at another church at which, for
some reason, the whole chapter assists. A canon may now
wear his robes and special insignia throughout the diocese to
which his chapter belongs, even when the chapter is not
present, but not elsewhere."
A PRELATE (praelatus) is, in the first case, a bishop. But
not all bishops receive the same honours at every ceremony
they may attend. There is, for instance, considerable differ-
ence between a bishop where he has jurisdiction (as the
Ordinary in his own diocese), and an auxiliary or a foreign
bishop visiting a place.
The liturgical books frequently speak of greater pre-
lates (maiores praelati, maiores praesules). Under this term
the following persons are understood : Cardinals "' everywhere
out of Rome, and in their titular churches at Rome, Patriarchs
and Archbishops throughout their Patriarchate or Province,
^ Caer. Ep., Lib. I, cap. v, §§ i, 3.
^ Cod.^ c. 409. ^ For privileges of Cardinals see Cod.^ c. 239.
XLbc Cboir ant) Hsststants at Ceremonies 33
Ordinary bishops in their own diocese, Papal Legates in the
territory of their legacy.
Below these in rank come bishops who have no jurisdiction
in the place where the function occurs.
Below bishops are the so-called inferior prelates (prae-
lati inferiores). The first case of these is that of abbots.^
A decree of the S. Congregation of Rites, in 1659, lays
down rules as to the use of pontifical vestments, and other
distinctions, by inferior prelates.'^
Many of these rules are now abrogated by the later legisla-
tion of Pius X, in regard to prelates of the Roman court (see
below, p. 34); but the rules of 1659 still obtain in the case of
abbots. The chief are these.
Abbots may use pontifical ceremonies and vestments in the
churches of their order (where they have jurisdiction) only, and
only on greater feasts. These feasts are days of obligation,
the day of the local patron Saint, of the founder of their order,
of the title and dedication of the church.^ On these days they
may celebrate according to the rite of a bishop, with the follow-
ing exceptions:
They may not have a seventh candle on the altar. They
may not have a fixed throne at the side. They must use a
chair, to be removed afterwards. Over this chair they may
have a canopy, not of cloth of gold or other precious material,
but of simpler stuff than the altar frontal. The chair may be
covered with silk of the colour of the day ; it may be raised
two steps only above the floor of the sanctuary. They may
not be accompanied by the body of monks or canons, as a
bishop is, on coming to the church or on going away. At
High Mass they are assisted by the deacon and subdeacon of
the Mass, by two other deacons in dalmatics, by an assistant
priest in a cope. Six other monks or canons may attend,
two in copes, two in chasubles, two in tunicles; but these may
not sit in the choir stalls ; they must have seats, benches with-
out a back, covered with green cloth, which are taken away
afterwards. Abbots may not wear the precious mitre, without
a special indult of the Holy See.^ Under their mitre they wear
a black skull-cap. They carry their crozier only in their own
church, not in public processions. As regulars, they wear no
rochet, unless it is part of the habit of their order. They may
1 An abbot is the head of a monastery of monks or of a congreg-ation
of reg-ular canons. The following- relig^ious orders have abbots : Canons
of the Lateran (Aug-ustinian Canons), Premonstratensian Canons, Canons
of the Immaculate Conception, Benedictines of all congregations, Cis-
tercians. All monks of Eastern rites have Archimandrites or Hegoimenoi,
who are equivalent to Western abbots. An abbot " nuUius (scil. dioeces-
eos) " is one who is in no bishop's diocese, having- himself quasi-episcopal
jurisdiction. Rules for abbots and other lesser prelates are g-iven in the
Codex, c. 319-327. ^ No. 1 131, 27 September 1659.
^ No inferior prelates may pontificate at funerals.
* They use the simple mitre and the one of cloth of gold.
D
34 General iprinctples concerning Ceremonies
take the vestments from the altar only when they are about
to celebrate pontifically. They may bless the people in the
pontifical form, making the sign of the cross three times, only
when they celebrate Mass, vespers or matins pontifically. In
the presence of a bishop they are not to give blessings with-
out special indult. If a bishop ^ is present he is to have his
seat on the gospel side ; it is to be raised by one step higher
than that of the abbot on the epistle side. Canons of the
cathedral sit around the bishop, monks or canons of the
abbot's chapter around his seat. The bishop puts incense into
the thurible and blesses it ; he kisses the gospel book after the
gospel; he blesses the people at the end of Mass. The abbot
may not bless the preachers before the sermon.
When an abbot says Low Mass he is to do exactly as does
any other priest of his order. He will vest in the sacristy,
will not wear a pectoral cross, will not use a silver vessel and
basin to wash his hands. He will have one server only; two
candles will be lit on the altar.
But further rights, for instance, the use of a purple skull-
cap, are granted by the Holy See to the abbots of greater
exempt monasteries.* Besides abbots there are other *' in-
ferior prelates," namely, real or titular officials of the Papal
court. These are the priests commonly called " Monsignori." '
A decree, ''motu proprio," of Pope Pius X* defines exactly
who these are and establishes their rights.
I. First among these are protonotaries apostolic
{protonotarii apostolici). These are divided into four classes:
I. There are seven Protonotaries **de numero participantium,"
who form a college, still representing the old Notaries of the
Apostolic See.^ Now they have duties chiefly in connection
with the cause of canonization and beatification of Saints.
Their ceremonial privileges are that they may celebrate ponti-
fically '^ out of Rome, but only having asked and obtained the
^ Any bishop, according to the words of the decree: "si episcopus
aderit " {loc. cit.^ § 15).
^ For the rights of Abbots see Le Vavasseur, Fonctions Pontijicales^ ii,
pp. 320-326.
' The title " Monsignore " is not given as such. Certain offices of the
Papal court, often granted as honorary offices to priests living away
from Rome, involve that their holder be called "Monsignor." This
general title is used for dignitaries of various ranks, as will be seen
from the description above. Like the stars, one Monsignore differeth,
and very considerably, from another Monsig^nore in glory. Cod.^ c. 328.
* Inter multiplices^ 21 February 1905. Cod.^ c. 106,7*'.
* Originally they were the Pope's legal advisers, who drew up docu-
ments, settled questions of Canon Law according to the " usus forensis,"
and so on.
* This means always the *' usus pontificalium," namely with the same
ceremonies and vestments as a bishop, save where an exception is made.
These Protonotaries use all a bishop's vestments, the shoes, ring,
pectoral cross, gloves, tunicle, dalmatic, mitre. They do not cross the
stole ; but they have no crozier.
Ube Cboir an^ Hssistants at Geremonies 35
permission of the Ordinary. They may not, however, use
crozier, throne or cappa magna; nor may they have a
seventh candle on the altar, nor an assistance of several
deacons. They do not say Pax vobis, as a bishop does, in-
stead of Domiyius vobiscum) nor may they sing the verses
Sit nomen Domini and Adiutoritim nostrum, before blessing".
They do not bless with the triple sign of the cross. Wear-
ing the mitre, they bless, singing the usual form for priests,
Benedicat vos, unless the Ordinary or greater prelate be
present. In this case, according to the general, rule (p. 159),
he gives the blessing at the end of Mass. Coming to the
church to celebrate they wear the mantellettum, and over it a
pectoral cross (which otherwise they may not wear). They
are not to be received at the door of the church as a bishop
is. Their pectoral cross (worn only when they have the
mantellettum) is to be of gold with one gem ; it hangs from a
cord of ruddy violet (color rubinus) mixed with gold thread.
They use a cloth of gold mitre and the simple mitre. Under
this they may have a black skull-cap. They use the scotula
(p. 17), Canon episcopalis, and silver vessel and dish to
wash the hands. At an ordinary Low Mass they have no
special privilege, except the use of the scotula. They have
precedence over abbots. All who attend Mass said by one of
them, even in private oratories, satisfy the obligation of hear-
ing Mass on Sundays and feasts.
The choir dress of these Protonotaries is the *' habitus
praelatitius," namely a violet cassock with a train, which is
let down only when they celebrate pontifically, a violet silk
belt, rochet and violet mantellettum, a black biretta with a
ruddy tassel. They may wear the "habitus planus " (p. 13),
like a bishop, but without pectoral cross and with a ruddy
cord round the hat.
II. Protonotarii apostolici svpranvmerarii are
the canons of the three Patriarchal basilicas at Rome, the
Lateran, Vatican, and Liberian (St. Mar^' Major), also canons
of certain other cathedrals to which this indult is granted.'
Honorary canons are excluded.
These prelates have various privileges, according to three
cases : when they are present together in chapter in their
own cathedral, or alone but in their diocese, or in another
diocese. The two former cannot occur in England. In the
third case they have the same rights as the next class.
III. Protonotarii apostolici ad ixstar partici-
PANTivM consist of the canons of certain cathedrals^ and a
^ At present (1915) the canons of Concordia lulia (prov. of Venice),
Florence, Gorz, Padua, Treviso, Udine, \'enice {Annuario pontificioy
19.15' P- 396).
- Canons of Cag-liari, Malta, Stngonia (Eszergom, Gran, see of the
Primate of Hungary); Annuario pont., ih.
36 (Beneral principles concerning Ceremonies
great number of other priests, to whom the Pope has conferred
this dignity.^
These share the rights of the first class (the '* Participantes ")
somewhat diminished. They may wear prelate's dress and
the *' habitus pianus." Out of Rome, with the consent of
the Ordinary, they may celebrate pontifically. In this case
they use neither a faldstool nor the gremiale (p. 14); they
sit at the sedilia with the ministers. They wear a white silk
mitre, having no further ornament than ruddy fringes at the
end of the infulae. If the church is not a cathedral, and if no
greater Prelate be present, they may be assisted by a priest in
a cope. They wear a pectoral cross of plain gold, without
jewels, hanging by a violet cord. They say all the Mass at
the altar, and wash their hands only at the Lavabo. They
have a ring. They may celebrate pontifically the vespers of
the feast of which they celebrate pontifical Mass, or, by leave
of the Ordinary, other vespers. In this case they wear the
mitre, pectoral cross, and ring. At Low Mass they may use
the scotula.
IV. Protonotarii apostolici titvlares are ap-
pointed by the Pope or by the college of the *' Participantes."
Every Vicar General or Vicar Capitular, during his time of
office, is a Protonotary of this class. Outside Rome they
may use prelate's dress, but all black; that is, a black cassock
with a train (that may never be let down), a black silk belt,
rochet and black mantellettum, a black biretta. They take
precedence of other clergy, of canons not in chapter, but not
of canons in chapter nor of Vicars general and capitular, nor
of Superiors of religious orders, nor of prelates of the Roman
curia. In celebrating their only distinction is the use of the
scotula.
Other prelates of the Roman court are the Antistites urbani,
generally called domestic prelates. These may wear pre-
late's dress of violet, with a rochet and mantellettum. They
may never let down the train. They have violet edges and
tassels to their biretta. In ceremonies their only privilege is
the use of the scotula.
There are chamberlains (cubicularii) ^ of the Papal court
in various orders, '* Cubicularii intimi (camerieri segreti),"
who may be active or " supranumerarii," and ''Cubicularii
honoris"; also " Capellani secreti " and " Capellani secreti
honoris." These titles are given to many priests as a com-
pliment.
Papal Chamberlains are not prelates. They wear violet
cassocks, not the rochet nor the mantellettum. Instead of
^ The list, as it is for this year, will be found, Annuario pont.^ pp. 396-
411.
* Italian "camerieri." There are also lay "camerieri di spada e
cappa," who have no special rights at ceremonies.
XTbe Cboir anb assistants at Ceremomes ^7
this they have a long violet cloak of the same kind as the
mantellettum, but reaching to the feet. It has slits at the
sides for the arms and false sleeves which hang down behind.^
They have no liturgical privileges. As private dress (habitus
pianus) they wear a black cassock with a violet belt and
stock.
None of these persons, neither prelates, canons, nor Papal
chamberlains genuflect, but bow only to a bishop, even when
he gives his blessing. A Vicar General, as such, has no
liturgical privilege ; but, according to the law of Pius X, all
Vicars general are now Protonotaries (p. 36) ; they have pre-
cedence over all the clergy of the diocese (Cod.y c. 370). In
choir, whereas normally the gospel side is the side of greater
dignity, receives incense and the kiss of peace first, if a pre-
late or canon be present, the side at which he has his place
becomes of greater dignity.' No civil distinction affects any
ceremony in church, except that the Pontifical and Caeri-
moniale episcoporum grant certain privileges to ''princes."^
This case can hardly occur in England.
' Called in Italian " mantellone. " On duty at the Vatican they have a
great red cloth cloak with a cape.
2 For the rights of prelates see Le Vavasseur, Fonct. Pont., ii, pp.
327-334-
* A *'maximus princeps " may have a place in the sanctuary. He is
given a book of the gospels to kiss (not the one used) after the gospel.
He is incensed after a bishop (but Kings and the Emperor — the Roman
Emperor — before); he is given the kiss of peace. " Magistrates, barons,
and nobles " receive this after all the clergy. A " mulier insignis " is in-
censed {Caer. Ep.y Lib. I, cap. iv, § 6; cap. xxiii, §§30-31; cap. xxiv,
§94).
PART II
THE HOLY SACRIFICE
I
CHAPTER VI
LOW MASS SAID BY A PRIEST
§ I. PREPARATION
ALTHOUGH High Mass, historically, is the original
rite, so that Low Mass is really only a shortened
form of that, nevertheless, in practice, the first thing
a priest must learn is how to say Low Mass.^ He
does so constantly, generally every morning. The
ceremonies of normal Low Mass form, as it were, the back-
ground for all other Eucharistic rites. It is possible to describe
these others more shortly, supposing that the priest is familiar
with those of Low Mass. Then we need note only the differ-
ences on other occasions.
Nothing is said here about the rite, as far as the prayers
are concerned ; that is another matter and is extremely com-
plicated. Here we describe only the ceremonies.
Before Mass the following preparations must be made. The
altar must be uncovered of the dust-cloth (so-called vesper-
cloth, p. 8), leaving the three altar-cloths of white linen.
It must have a cross and three, at least two, candles, which
two are lighted. They should stand at either end. The third
candle, ordered by the rubrics for the consecration,^ should
stand at the epistle end of the altar, outside the others, or it
may be fixed to a bracket near the altar. The frontal and
tabernacle veil (if there is a tabernacle containing the Sanc-
tissimum) should be of the colour of the \ estments, with the
exception noted above (p. 6). The missal-stand or cushion
must be at the epistle side of the altar, straight, so that its front
line is parallel with the front of the altar. The missal lies on
it, with its edges towards the cross, unless the server bring
this with him from the sacristy. In any case, all the places
should be found and marked in it before Mass begins.
The altar-cards will be in their place on the altar, as de-
scribed at p. 20. If it is to be used, the card with the prayers
'■ For the ceremonies of Low Mass the first norm is, of course, the
rubrics of the missal {^Ruhricae generales and Ritics seri'andus). The
standard commentary on these rubrics is Bartholomew Gavanti's The-
saurtcs sacrorum rittiiim, with the additional notes of Cajetan Merati
(Venice edition, 1762), especially the second part (vol. i, pp. 89-192). See
also Pius Martinucci, Manuale sacrarum Caeriino7iiarum, 3rd edition,
corrected and edited by John Baptist Meng-hini (Reg-ensburg- and Rome,
Pustet, 1911-1916), vol. i, part i, pp. 343-383; Le V'avasseur, Manuel de
Littirgie, loth edition, edited by Haegy^ (Paris, Lecoffre, 1910), vol. i,
pp. 272-362 ; J. B. de Herdt, Sacrae Liturgiae praxis, 9th edition (Louvain,
1894), vol. i, pp. 261-397; J. F. Van der Stappen, Sacra Liturgia, 2nd
edition (Mechlin, H. Dessain, 1904-1911), vol. iii, pp. 294-394; I. Wapel-
horst, Compendium sacrae Liturgiae, 9th edition (Xew York, Benziger,
I9^5)> PP- 78-107 ; Felix Zualdi, The sacred Ceremonies of Loiv Mass, trans-
lated by M. O'Callaghan, 9th edition (Dublin, Browne and Nolan, 191 1).
The rules of the Codex for Mass are contained in c. 801-844.
^ See pp. 7, 164.
4^
42 Ube 1bol^ Sacrifice
said after Mass will be at the epistle side, at the bottom of
the altar steps.
On the credence table the cruets stand, filled with wine and
water, with the dish and towel (pp. 16-17). The bell may be on
the credence table, or (in England more usually) at the epistle
side, near where the server will kneel.
In the sacristy the vestments are laid out on the vesting"
table, in the order in which the priest will put them on, so
that the one he takes first will be on the top. First the chasuble
is laid out, conveniently so that the priest can take it at once.
It is laid on the table with the front part down; then the
lower part of the back is folded so that he can easily put it
over his head. On the chasuble the stole is laid, then the
maniple, the girdle, the alb and amice, in that order.
Each priest uses his own amice and purificator; so that
these are kept apart for him. The other vestments are the
same for any celebrant.
By the side of the vestments the chalice is prepared with the
purificator, the paten, having on it the altar bread, the pall,
veil and burse, with a corporal inside, as described at p. 16.
Unless the missal is already on the altar, it will be placed
near the vestments, so that the priest may first find and mark
the places in it. All these preparations are made by the
sacristan, or partly by the server, according to the custom of
the church. In any case the server should look to see that all
is ready in order before Mass begins.
The time for Mass is not earlier than an hour before dawn
nor later than i p.m.^
The priest who is about to celebrate must be in a state of
grace and fasting from midnight. According to the rubric, he
should have said matins and lauds ; - though this is not con-
sidered a grave obligation, so that a reasonable cause will
excuse him from it.
The rubric of another rite applies very well to that of Rome
too. " The priest who is about to celebrate the holy mysteries
must have confessed his sins, must be reconciled to all men and
have nothing against anyone. He must keep his heart from
bad thoughts, be pure, and fasting till the time of sacrifice."^
Before Mass the priest will spend some time in saying
preparatory prayers, and will make the intention for which he
is to off'er the sacrifice. He is not bound to use the prayers
given for this purpose in the missal ; * but they certainly form
the best preparation."
Then, when he is ready, about five minutes before the time
^ Cod.^ c. 821. '^ Rit, eel., i, i.
^ Rubric of the Byzantine Euchologion before the " Order of the holy
Liturg-y."
■* The '* Praeparatio ad missam pro opportunitate sacerdotis facienda "
at the beg-inning- of the missal.
^ Generally he will make this preparation in the church or sacristy.
Xovv /IDass 5ai^ h^g a priest 43
fixed for Mass to begin, he goes to the sacristy or vesting
table. It is supposed that he already wears the cassock.^ If
he does not wear this habitually, he will put it on before
saying the preparatory prayers.^ The rubric directs that
first he find the places in the missal/ Then he washes his
hands at the place prepared for that purpose, saying the
prayer appointed. He sees that the chalice is prepared pro-
perly. Then he puts on the vestments. First he takes the
amice, places it for a moment on the head, then slips it over
the shoulders, ties the strings that keep it in place, passing
them around the body, and inserts the amice all round the
neck, inside his collar. He puts on the alb and sees that it
does not trail on the ground. He fastens it round the body
with the girdle, letting the two ends of the girdle hang down
in front. He takes the stole, kisses the cross in its middle,
puts it over the shoulders, crosses it in front, and fixes its
ends on either side with the ends of the girdle. He takes the
maniple, kisses the cross in the middle, puts it on the left arm
and fastens it there with a pin or band. He puts on the
chasuble, passing the head through the opening, and fixes it
by tying the strings attached to it around the body.
As he puts on each vestment he says the prayer appointed
for that purpose in the missal.* It is usual that the server
assist the priest in vesting by handing him each vestment,
helping to arrange the alb, and so on. The celebrant then puts
on his biretta.
It is fitting that he be ready a minute or tw^o before the time
appointed for Mass. He will then stand at the vesting table
and say his prayers till the time has come.
From the time he has begun the prayers before Mass, he
should not speak to anyone, except in case of strict necessity.
At the time for beginning Mass the priest takes the chalice,
covered, in the left hand, and lays the right on the burse.
The veil should cover the chalice in front, so that it cannot be
seen. If the veil has a cross or ornament on one side, the
chalice should be held so that this be in front. Holding
the chalice so, with head covered," he bows slightly to
the cross in the sacristy, then follows the server into the
church. At the door of the sacristy it is usual that the priest
No one may wear a skull-cap while saying- Mass without express
permission of the Holy See (Decree of Urban VIII at the beginning- of
the missal). Only Cardinals and bishops have this right normally. If
anyone else has the privileg-e he must observe their rule (p. 2^).
"" Cod., c. 8ii. 3 J^iL eel., i, i.
* In the beginning-, after the " Praeparatio."
' At Low Mass the celebrant bows to the cross in the sacristy with
covered head, because he already holds the chalice. At High Mass the
celebrant and sacred ministers bow with uncovered head. Cfr. Gavanti-
Merati, Pars II, tit. i, § 2 (torn, i, p. loi); Martinucci, I, i, p. 345, § 14;.
P- 271, § 63.
44 ^be 1boli^ Sacrifice
take holy water and make the sign of the cross with it, though
this is not prescribed. It is also usual in many churches that,
on leaving the sacristy door, the server ring a bell there, to
warn the people that Mass is about to begin.
If, on going to the altar where he will say Mass, he pass
before the Blessed Sacrament, he, with the server, genuflects
to it in passing. He bows to the High Altar if he passes it, if
the Blessed Sacrament is not reserved there. In neither case
does he take off the biretta to do so.^ If he pass before the
Blessed Sacrament exposed, he takes off the biretta and makes
a prostration. This does not apply to the case of passing- an
altar at which Mass is being said, between the Consecration
and Communion.^ But if he pass at the moment of elevation,
he kneels till the elevation is finished.
On the way to the altar the priest does not greet anyone,
except a bishop or another priest in vestments coming from
an altar. In this case he bows. On arriving at the altar
where he will say Mass he stops before its lowest step and
first hands his biretta to the server. If the Blessed Sacrament
is reserved here, he genuflects on the ground, not on the step.
If it is exposed he makes a prostration. Otherwise he bows
low to the cross. ^
Then he goes up to the altar, puts the chalice covered on
the gospel side, takes the burse, opens it, takes out the
folded corporal and puts it on the altar. He puts the burse on
the gospel side, leaning against the gradine or a candlestick.
Then he spreads the corporal in the middle of the altar, and
puts the chalice on it, with the chalice veil covering the whole
chalice. He must take care to do this so that room is left in
front of the chalice for him to kiss the altar. With joined
hands he then goes to the missal at the epistle side and opens
it at the introit of the Mass.^ He comes back to the middle,
bows slightly to the cross," turns by the epistle side," and
comes down to the ground in front of the steps in the middle.
Here he again bows low, or, if the Blessed Sacrament be
exposed, genuflects, this time on the lowest altar step.
^ Martinucci, I, i, p. 345; Van der Stappen, iii, p. 311 ; Le Vavasseur,
i, 283.
^ S.R.C., 20 maii 1904, no. 2; Martinucci, I, i, p. 335, n. 2.
^ All such reverences as this are intended for the altar. He bows to
the altar; but, in practice, he always does so towards the cross, as being'
in the centre of the altar.
■* At Low Mass by a priest he must always open the book and find the
places himself. S.R.C., 7 September 1816, no. 2572, ad V.
° Martinucci, I, i, p. 347.
" With the exceptions to be noted, the celebrant at Mass always turns
from the altar and back to it by the epistle side, that is, on turning from
the altar by his right hand, on turning back to it by his left. At High
Mass the deacon stands on that side, so that he does not turn his back
to him.
Xow /IDass saib b^ a priest 45
§ 2. TO THE GOSPEL
Three tones of voice are used at Low Mass. AH that, at High
Mass, would be sung by the celebrant, at Low Mass is said
ALOUD, so as to be heard distinctly by all who assist.^ The
preparatory prayers are said in the same loud voice. All that
at High Mass would be said secretly is said at Low Mass
SILENTLY, that is, articulated in a whisper, so as not to be
heard by bystanders; but the priest should hear himself.^
There is a third, medium, voice, namely audible but lower
than the voice used where at High Mass he would sing. This
is used for those prayers which, at High Mass, are said aloud
but not sung. It occurs four times only : at the words Orate
fratres^ during the whole Sanctus and Be?iedictus, at the words
Nobis quoque peccatoribus, at the words Dovii7ie non sum dig-
nus^ said thrice.
The celebrant makes the sign of the cross, standing before
the lowest altar step, saying at the same time : In nomine
Patris, etc. Then he says the antiphon Introibo ad altare Dei
and the psalm ludica me^ the server answering the alternate
verses. He bows at the verse Gloria Patri and makes the
sign of the cross again at Adiutorium nostrum. While he says
the Confiteor he bows profoundly. He strikes his breast three
times at the words mea culpa^ mea culpa^ mea maxima culpa.
He does not turn to the server at the words vobis fratres, vos
fratres. He remains profoundly bowing while the server says
the prayer Misereatur. Then he stands erect. He makes the
sign of the cross again as he says Indulgentiam . . . He bows
slightly during the verses Deus tu conversus, to the prayer
Aufer a nobis.
During all this time, except when he makes the sign of the
cross, the priest holds the hands joined before the breast.
As he says Orem^ushQioxo^ the prayer ^?^^ a nobis he separ-
ates the hands and joins them again, but does not raise them.
Having said Oremus he stands erect and goes up to the altar,
saying Aiifer a nobis silently. Arrived at the middle of the
altar he bows slightly, laying the joined hands on the altar, so
that the ends of the longer fingers rest on it. So he says the
prayer Oramus te Dominie. At the words quorum reliquiae hie
sunt he bends down, separates the hands, laying each with
palm downwards on the altar, outside the corporal,^ on either
side of him, and kisses the altar in the middle. This position
^ But not so loud as to disturb other celebrants {Ruhr, gen., xvi, 2).
2 lb.
^ During Mass, except from the Consecration to the Communion,
whenever the celebrant lays his hands on the altar, he places them, not on
the corporal, but one on either side of it. Between the Consecration and
the Communion, when the forefing'ers and thumbs are joined all the time,
he lays his hands on the corporal.
46 XTbe Ibolp Sacrifice
of the hands is to be observed every time he kisses the altar.
To do so conveniently he should stand slightly away from it,
so that, when he bends his head, he can just touch the altar
with the closed lips, an inch or so from its outer edge.
Then, making no further reverence to the cross, he goes
with joined hands to the missal at the epistle side. As he goes
he continues the prayer Oramus te Doviine.
Here he reads the introit of the Mass in a clear voice. As
he begins it he makes the sign of the cross laying, as always,
the left hand on the breast.^ Joining the hands again, he con-
tinues the introit. At the verse Gloria Patri he turns and
bows towards the altar cross. In repeating the antiphon of
the introit he does not again make the sign of the cross.
When the introit is finished, he comes to the middle, makes no
reverence to the cross ' and here says the Kyrie eleison alter-
nately with the server. If the Gloria in excelsis is to be said,
he begins it as soon as the Kyrie is ended, standing at the
middle of the altar. As he says the first words, he separates
the hands, extends them, elevates them about to the height of
the shoulders, joins them and bows at the word Deo. With
joined hands he continues the Gloria in excelsis^ reading it (if
necessary) from the altar-card in the middle. He bows the
head at the words Adoramus te^ Gratias agiinus tibi, lesu ChristCy
Suscipe deprecationeni nostram. At the last words, Cum sancto
Spirihiy he makes the sign of the cross, then lays the hands
on the altar, and kisses it.
If the Gloria in excelsis is not said, he kisses the altar, in
the same way, as soon as the Kyrie eleison is finished.
With joined hands he turns, by the epistle side, to face the
people. He says Dominus vobisctim, at the same time extend-
ing the hands and joining them again. Turning back by the
epistle side he goes to the missal. Facing the altar he says
Oi-emus. At the same time he extends the hands and joins
them again, while he bows, slightly, to the cross. Then he
reads the collect, holding the hands uplifted and extended, at
about the height of the shoulders, the palms facing one another.
When he says Per Dominum nostrtwi, etc., he joins the hands.
He bows again to the cross at the holy Name, lesum Christum,
^ This is the rule whenever he sig^ns himself, that the other hand rest
meanwhile on the breast. He must place the left hand below the lowest
point of the cross he will form on himself.
■^ There has been some discussion about this. Most of the older authors
say that the celebrant bows to the cross every time he comes to, or g-oes
from, the middle of the altar, unless he has some other reverence (such as
kissing the altar) to perform at once. So Merati's note on Gavanti,
Thesaurus sacr. rit.y Pars II, tit. iv, § 8 (ed. cit., p. ii8). The modern
authors nearly all deny this, saying that in passing thus from one part of
the altar to the other no such reverence should be made; Martinucci,
I, i, 348; Van derStappen, iii, 321 (by implication); Le Vavasseur, i, 288.
So also theS.R.C, 12 November 1831, no. 2682, ad XXVII. De Herdt,
however (i, 170), still favours the older view.
%o\v /IDass satb bp a priest 47
In the same way he says the following collects, if there are
several.
After the last collect he lays his hands on the book, one on
either side, the palms downwards, so that the ends of the
fing-ers rest on it, while he reads the epistle. It is usual in
England to give a sign to the server when the epistle is ended,
that he may answer Deo gratias. This is best done by raising
slightly the left hand for a moment.
On certain days, notably the Ember days, there is a series
of lessons each preceded by a collect, before the gospel. In
this case Domimis vobiscum is said only before the collects
preceding the last of these. Immediately after the Kyrie eleison
the celebrant, instead of saying Domimis vobiscum^ goes at
once to the missal. He says each collect and the following
lesson in the usual way. Then, at the place marked in the
missal, he comes to the middle, says Dorninus z'obiscurn^ and
continues as above.
\i Flectamus genua IS to be said, as soon as the celebrant
has said Oremus he lays his hands on the altar and genuflects
while he says Flectamiis genua. The server at once answers
Levate ; he rises and goes on with the collect.
After the epistle, the priest goes on at once to read, in the
same tone of voice, the gradual, tract. Alleluia, or sequence,
as these occur in the missal. Meanwhile he still holds his
hands on the book.
In the collect, epistle, gradual, etc., if such a word occurs
as is noted above (p. 23), that is, the holy Name, name of the
saint of the day, of the blessed Virgin, he makes a reverence,
as there described. At the epistle or gradual, he will genuflect,
laying his hands on the altar in the usual way, when the rubric
directs this.
He then comes to the middle of the altar with hands joined,
leaving the book open at the epistle side. In the middle he
looks up to the cross, ^ then bows low, without laying the
hands on the altar, and so says Mtcnda cor meum and lube
Domine ^ benedicere, Dorninus sit in corde meo, etc. If for any
reason the server does not carry the missal across to the
gospel side, the priest does so first, bowing to the cross as he
passes.^ He lays the missal on its stand or cushion at the
gospel end diagonally, so that he will turn somewhat towards
^ See p. 49, n. 2.
^ At Low Mass the celebrant says " Domine," addressing God. By a
curious development the mediaeval form "domnus," really nothing but
a mispronunciation, is now looked upon as the correct one, when a
merely human superior is addressed. So the rubrics in the Ordo Missae
gfive the form, " lube domne benedicere " when the deacon at Hig-h Mass
addresses the celebrant; but "lube Domine benedicere " when, at Low
Mass, the celebrant prays to God. See Ducang-e, Glossarium med. et inf.
Latinitatis, s.v, "Domnus." Martinucci-Menghini is wrong here (I, i,
P' 35o)» contradicting the Missal.
•" Martinucci, I, i, p. 350 j Le Vavasseur, i, 292.
48 Ube Iboli^ Sacrifice
the people when reading the gospel, then comes back to the
middle and says Munda cor rtieum.
% 3. FROM THE GOSPEL TO THE PREFACE
When the celebrant has said the prayer Doniimis sit in corde
meOy he comes with joined hands to the book at the gospel
side. He does not here turn his back to the people, but
he faces half towards them looking across the gospel corner
diagonally. Without separating the hands he says Domimis
vohisciim. Then Sequentia (or Iniiium) sancti evangelii secun-
diun N.^ adding the name of the Evangelist, in the accusative
case. As he says these words he lays the left hand on the book.
He holds the right stretched out, the fingers joined, the palm
downwards, and so makes the sign of the cross with the thumb
on the book, where a little cross is printed at the beginning of
the gospel. Then, still holding the hand stretched out in the
same way, he makes the sign of the cross with the thumb on
his forehead, lips and breast, laying the left hand on the
breast.^ He must be careful not to make the cross on his lips
while he is speaking. If he is saying the words Sequentia
sancti evangelii, etc., he must pause while signing his lips.
More probably he will have finished that formula by the time
he signs his lips. When the server has answered Gloria tibi
Domi7ie, the priest reads the gospel, with hands joined. If in
the gospel the holy Name occurs, or any other word at which
he bows, he does so towards the book. If he has to genuflect
at any words, he lays his hands on the altar and does so, also
towards the book, unless the Sanctissimum be exposed. In
this case he turns and genuflects towards the Blessed Sacra-
ment."
While reading the gospel, if he has to turn a page, then, as
always, he does so with the right hand, laying the left mean-
while on the altar.
When the gospel is finished he raises the book with both
hands, bows his head and shoulders and kisses it at the place
where the cross is marked, S2iymg Per evangelic a dicta, etc.^
He stands erect and replaces the book on the stand. Then he
brings the missal to the middle of the altar, holding its stand
with both hands. He places it here at the middle, but on the
gospel side of the corporal, turning diagonally towards the
middle. It should not stand on the corporal, but as near to it
as possible.
If the creed is to be said, he begins it at once in the middle
of the altar. As he says Credo in timim Deum he extends his
' Below where he will make the sig-n of the cross. ^ See p. 67.
^ Merati {op. cit., i, p. 131, § 8) prefers that the celebrant say the first
half of this verse (" Per evangelica dicta "), then kiss the book, then say
the rest. So also De Herdt, i, p. 296.
Xow /IDass sai^ bp a priest 49
hands, lifts them to the height of the shoulders, joins them as
he says the word De^ini, and bows the head. He says the
creed with joined hands, reading the text, if necessary, from
the altar-card. At the holy Name he bows. As he says the
words Et incarnatus est, etc., he lays the hands on the altar
outside the corporal and genuflects on one knee. He does not
rise from this genuflection till he has said Et homo f actus est.
It is better to make the whole genuflection slowly, rather than
to rest with one knee on the ground. He does not bow the
head at these words. He bows at the word adorattir (of the
Holy Ghost). As he says the last words et vitam ventiiri sae-
cula, he makes the sign of the cross, laying the left hand on
the breast.
After the creed he does not join the hands, but lays them
on the altar at once and kisses it. Then he turns, by the
epistle side, and says Dominiis vobisciiTn in the usual manner
(see p. 46).
If there is no creed in the Mass, he kisses the altar and
turns to say Doyyiinus vohisciim as soon as he is at the middle,
after the gospel.
Facing the altar again and bowing, he says Orenius. In the
same tone he then reads the offertory.
The offertory act now follows. The celebrant takes the
chalice veil from the chalice with both hands, folds it and lays
it on the altar at his right, just outside the corporal.^ He lays
his left hand on the altar, outside the corporal. With the
right he takes the chalice by the knob of its stem and stands
it outside the corporal, at his right side. He takes the pall
from the chalice and lays it on the folded veil. He takes the
paten, having on it the altar bread, and holds this, with both
hands, over the middle of the corporal, at about the height of
his breast. He should hold it with the thumb and first finger
of each hand touching its edge, the other fingers under it.
Holding it thus he looks up,^ and then down at the bread,
and says silently the prayer Siiscipe sancte Pater. If other
altar breads are to be consecrated at the Mass, they must be
placed on the corporal before this offertory prayer is said. If
they are in a ciborium, it is put on the corporal and opened,
^ Some older authors say that he should hand the chalice-veil to the
server to be folded. Merati (Pars II, tit. vi, § 2; ed. cit.j vol.i, p. 141) says
so, " if the server is a clerk in surplice." Le Yavasseur (i, p. 294) agrees,
"even if he is a layman, if it be the custom." Martinucci (I, i, p. 351) and
De Herdt (i, p. 300) leave it open, whether the celebrant or server fold
the chalice-veil. Van der Stappen (iii, p. 336) says that the celebrant does
so himself. This seems to be the usual custom in England. All the rubric
of the missal says is, " discooperit calicem et ad comu epistolae sistit "
{Rit. cel.y vii, 2).
^ In looking up the celebrant always looks at the altar-cross, unless it
stands beneath his eyes (S.R.C., no. 2960, ad III). This is only a cere-
monial direction, that the action may be done uniformly. In principle he
looks up to heaven, as so often in the New Testament {e.g., John, xi, 41).
E
50 Ubc t)oli5 SacrtUce
then shut again after the priest has made the sign of the cross
with the paten. If he has forgotten the other breads to be
consecrated, he repeats the prayer or makes a mental offering.
When the prayer Suscipe sancte Pater is finished, the cele-
brant lowers the paten ; still holding it as before he makes the
sign of the cross with it over the corporal, tracing first a line
towards himself, then one from left to right. He slides the
altar bread on to the corporal in the middle, in front, without
touching it. While he does this he lays the left hand on the
altar, as always in such cases, outside the corporal. He then
puts the paten on the altar, at his right, and slips half of it
under the corporal.
With folded hands he comes to the epistle corner. He
takes the chalice at its knob with the left hand, and the puri-
ficator (which lies on it) with the right. With this he wipes
the inside of the chalice. Then, still holding the knob of the
chalice in the left, he puts the purificator so that it hangs over
the left thumb by the side of the chalice. He takes the cruet
of wine from the server in his right hand and pours as much
as is needed into the chalice,^ saying nothing. The server
holds up the water cruet. The priest makes the sign of
the cross over it, as he begins to say the prayer Deus qui
humanae suhstantiae. He continues this prayer; as he says
the words da nobis per huius aquae et vini mysterium he takes
the cruet in the right and pours a little water into the chalice,
one or two drops only. In some churches a little spoon is
used to measure the water. In this case he takes the spoon,
dips it into the cruet, and so puts one spoonful into the
chalice. Then he wipes away any drops there may be at the
sides of the chalice. As he says the holy Name at the end of
the prayer he bows towards the cross. He puts the chalice
near the corporal, with the left hand. He either lays the
purificator at its place on the paten, or puts it near there and
comes to the middle with joined hands ; or he may come still
holding the purificator.^ At the middle he arranges the puri-
ficator so that, folded lengthwise, it shall cover the half of
the paten not already under the corporal. Meanwhile he lays
the left hand on the altar. With the right he takes the chalice
by its knob ; he holds its foot with the left, lifts it about to
the level of the eyes, and so holding it says the offertory
prayer: Offerimus tibi Domine. When this is said, he makes
the sign of the cross over the middle of the altar with the
chalice ; as before with the paten. To do so he lowers the
chalice; he should take care not to extend the cross over the
• Rather less than half what is in the cruet (see p. 62).
^ Martinucci (I, i, pp. 352-353) directs this last way; Van der Stappen
("*> P* 338) and Le Vavasseur (i, p. 295, n. 3) prefer that he should first
lay down the purificator, then come to the middle with joined hands ; so
also Merati, Pars II, tit. vii, § 12 (^a?. «V., i, p. 144).
Xow /IDass sai^ b^ a priest si
bread. He then puts the chalice in the middle of the corporal,
behind the bread. Laying the left hand, as usual, on the
altar, he takes the pall with the right and covers the chalice.
He bows slightly, lays the hands, joined, on the altar in front
of him, and so says the prayer I71 spiritii huniilitatis ^ silently.
He stands erect, extends and raises the hands, looks up for a
moment, then lowers the eyes and joins the hands before the
breast. While doing so he says the prayer Veni sajictificator.
At the word henedic he lays the left hand on the altar and
with the right makes the sign of the cross over the bread and
chalice together.
With joined hands he now goes to the epistle end of the
altar. Facing the server, who stands there, he holds his
hands over the dish, so that the server pours water over the
thumb and forefinger of each. Then he takes the towel and
dries them. In doing this he should hold the hands, not over
the altar, but outside and in front of it. As soon as he begins
to wash his hands he says silently the verses of the psalm
Lavabo inter innocentes and continues while drying them. He
stands at that end of the altar while saying these verses; if
necessary he may read them from the altar-card. He bows
towards the cross as he says the verse Gloria Patri. Then he
comes to the middle with joined hands, while saying Sicut
erat, etc. At the middle he looks up and then lowers the eyes.
Laying the hands joined on the altar before him, and bowing
slightly, he says silently the prayer Suscipe sancta Trinitas.
Then, laying the hands palm downwards on either side, out-
side the corporal, he kisses the altar. Joining the hands he
turns by his right side to the people. Facing them he stretches
out the hands and joins them again, as at the Doviinus
vobiscum. Meanwhile he says Orate fr aires in an audible
voice. ^ He turns back to the altar, by his left side (completing
the circle), while he continues, ut vieu7n et vestrurn sacrificiuiny
etc., in a low voice. The server answers Suscipiat Doviinus,
etc. If the server does not say this, for any reason, the cele-
brant says it himself, altering the form to de manibus meis in-
stead of tins. At the end of this answer he says Amen in a
low voice.
Then he extends the hands and joins them again, as before
the collects. But he does not say Orenius. So he says the
secrets, reading them from the missal. He says these silently,
with hands extended. Only the first and last secrets have
the conclusion per Dmnhium nostrurn^ etc. At the end of
the last secret (therefore of the first, if there is only one) he
says the words of the conclusion as far as in unitate Spiritus
sancti Deus, like all the rest, silently. Then he pauses, lays
the right hand on the altar, and with the left finds the place of
the preface in the missal. When it is found he lays the left
^ '* Voce media," see p. 45.
52 Zbc 1bol^ Sacrifice
hand also on the altar and says aloud Per omnia saecula sae-
culoruni. The server answers Amen^ and answers each verse
of the following' dialogue. The celebrant, keeping the hands
on the altar, says Dominus vobiscuin. Then he raises the
hands to the height of the shoulders or breast, holding them
with the palms facing one another, as during the collects and
secrets. So he says Sursuvi corda. He joins the hands as
he says Gratias agamus\ as he says Deo riostro he looks
up to the cross and down again. As he begins the preface he
holds the hands again extended on either side and remains in
that position till it is ended.
At the end of the preface he joins his hands, bows over the
altar slightly, not resting the hands on it, and says the Sanctus
aloud, but less loud than the preface.^ As he says Benedictus
qui venit he stands erect and makes the sign of the cross.
Then, laying the right hand on the altar, he finds with the left
the beginning of the canon in the missal. This being done,
if he has not yet finished the Sanctus^ he will join the hands
again while he says it.
§4. THE CANON TO THE COMMUNION
The celebrant looks up to the cross," extends and lifts the
hands, then looks down, joins the hands, bows low, lays the
joined hands on the altar, and so begins Te igitur. When he
has said supplices rogavitis ac peHvius he lays the hands on the
altar, one on either side, outside the corporal, kisses the altar,
then stands erect, joins the hands, lays the left hand on the
altar, and with the right makes the sign of the cross thrice
over the chalice and bread as he says haec + do7ia, haec +
munerUy haec + sancta sacrificia illihata. After the third cross
he does not join the hands, but holds them extended and up-
lifted before the breast. This is the normal position of the
hands throughout the canon.
At the words una ciimfamulo tuo Papa nostra N. he adds
the name of the reigning Pope in the ablative case,^ and bows
towards the book. If the Holy See is vacant at the time, he
omits this clause altogether. At the words et antistite nostra
N, he adds the name of the Ordinary of the place where he
says Mass. If the see is vacant he omits this clause.
As he says Memento Do7nine fa-jnuloTn.im famulariirnque tua-
rum he joins the hands. He then stands a moment in this
position, bowing slightly while he remembers any persons for
whom he wishes here to pray. The words N. et N. are not
expressed in practice ; or rather, instead of them, he names
^ See p. 45. ^ See p. 49, n. 2.
^ Without the number of the Pope: "Papa nostro Benedicto," not
" Papa nostro Benedicto decimo quinto."
Xow /IDass sai^ bi^ a priest 53
as many persons as he likes/ Since this is his own private
prayer he may make it in any form he likes, or entirely ment-
ally. It is usual here to renew the special intention for which
he offers the sacrifice. He should not delay too long at the
Memento.^
Then, standing again erect with the hands extended, he
continues et omnium circu7nstantiiim. In the prayer Com-
municanteSy he bows towards the book at the name Mariae\
he bows towards the cross and low at the words lesti Christi.
If the name of the saint whose feast is being kept that day ^ is
one of those in this list he bows again, slightly, towards the
book as he says it. At the words Per eiindem., etc., he joins
the hands. As he begins the next prayer, Hanc igitur ohla-
tionem, he opens the hands without disjoining them; that is,
he separates the lower part of the hands, keeping the thumbs
and forefingers joined, the thumbs crossed, right over left, till
the hands are spread out in the same horizontal plane. So he
stretches them over the oblata, so that the extremity of the
fingers is over the middle of the pall. He does not touch the
pall. He keeps this position while saying the prayer and joins
the hands again at the conclusion Per Christum Dominum nos-
trum. So he continues the next prayer, Qiiam oblationem. He
makes the sign of the cross thrice, as before, over the oblata,
at the words be^ie + dictaTn, ascri + ptam.^ ra + tarn,, rationahilem,
acceptahile^nque facer e digneris. It will be convenient to pro-
long this last sign of the cross a little, so that it take as long
to make as it does to say these words. Then he makes the
sign of the cross over the bread only as he says Cor + pus and
over the chalice only as he says San +guis. He joins the hands
and continues, bowing the head as he says lesu Christi. If he
is to consecrate other hosts besides the one he will receive in
Communion, he may here renew his intention of doing so.
He will uncover the ciborium, if there is one on the cor-
poral, covering it again after the consecration of the bread.
All bread to be consecrated must be on the corporal at the
time.
If necessary, he wipes the thumb and forefinger of each
hand on the fore corners of the corporal. In any case it is well
to rub these slightly together, so as to dispel any particles of
dust on them.
As he says Qui pridie quam, pateretur he takes the host be-
tween the thumb and forefinger of each hand. To do this
^ He may pray for schismatics, heretics, the excommunicate, even
pagans, since this is not a public prayer of the Church. Merati, Pars II,
tit. viii, § 7 (vol. i, p. i6o); De Herdt, i, p. 319.
^ Nor should he make the memory of the living- (and later, of the dead)
too quickly. Gavanti says: " tu memento ne Memento in missa fiat in
momento " (Pars II, tit. viii, n. 3; ed. cit., i, p. 159).
' Not at a votive Mass in honour of a saint. See p. 23, n. i.
54 ^hc 1boly Sacrifice
more easily he may first lay the forefing-er of the left hand on
the upper part of the bread ; then he takes it by the lower ex-
tremity of the circle with the thumb and forefinger of the
right, then in the same way with those of the left. He so lifts
the host a little from the corporal and places the other fingers
of each hand, joined and extended, behind it. He rests the
hands on the altar. Still standing erect he continues the words
accepit pa7ie7n, etc. As he says elevatis oculis in caelum he
looks up to the cross and at once looks down. As he says
gratias agens he bows. At the word bene -{-dixit he holds the
bread in the left only, and makes the sign of the cross over it
with the right. In doing this he does not keep the thumb and
forefinger joined, but holds the hand straight out, in the usual
way when blessing. Then, at once, he again holds the bread
in both hands as before, and continues, /^-^^xV, deditque disci-
pulis suis dicens: Accipite et mandiicate ex hoc omnes. He now
bows over the altar, leaning the forearms on it. Holding the
bread before him, he sa3's, " secretely, distinctly, and atten-
tively," ' the words of consecration, HOC EST ENIM COR-
PVS MEVM.
He should say these words in a low voice, but so that he
can hear himself.^
He does not touch any other hosts that may be present to
be consecrated.
While saying the words of consecration it is usual to look
at the bread he holds in his hands.
When the words have been said, without delay, he stands
erect, then genuflects on one knee ; still holding the Host with
both hands over the altar, as before. He rises at once and
holds up the Blessed Sacrament, so that it may be seen by the
people. He lifts it straight up before him to such a height
that it may be seen from behind, over his head. He does this
slowly, taking care to hold it over the corporal all the time.
He lowers it again and places it reverently on the corporal,
at the same place as before. He leaves it there, lays his hands
on the altar, and genuflects again. ^
1 Rubric in the Mass.
^ Namely the form of the Sacrament is part of the visible, or audible»
^ During" the elevation ceremony the celebrant says no liturgical
prayers. He may, therefore, say mentally a short private prayer at each
elevation. In the Sarum rite there is a little prayer (there said just before
Communion) which would be suitable: "Ave in aeternum sanctissima
caro Christi [or ' caelestis potus,' at the elevation of the chalice], mihi
ante omnia et super omnia summa dulcedo. " Or this: "Credo et con-
fiteor usque ad ultimum spiritum hoc esse vivificum corpus Emmanuelis
Dei nostri, quod accepit a domina Dei genitrice sancta Maria pro nostra
omniumque salute. Credo hoc in rei veritate ita esse. Amen." " Credo
et confiteor usque ad ultimum spiritum hunc esse pretiosum sanguinem
Emmanuelis Dei nostri, quem effudit pro nobis omnibus in cruce. Credo
hoc in rei veritate ita esse. Amen " (from the Alexandrine Liturgy of
%o\v /llbass satb b^ a priest 55
From this moment till the ablutions at the end the celebrant
keeps the thumb and forefinger of each hand joined, except
when he touches the consecrated Bread. In turning over
pages, holding the chalice, or doing any other such action, he
must be careful to use the other fingers, in such a way as not
to separate these.
From now till the Communion every time he lays his hands
on the altar he does so on the corporal.
Rising from the second genuflection he takes the pall from
the chalice and lays it on the epistle side. Meanwhile he
touches the foot of the chalice with the left.^ Then he rubs the
thumb and forefinger of the hands over the chalice, to let any
crumb there may be fall into it. He does this every time after
he has touched the Host. Standing erect he says Simili modo
postqtcam coenatum est. Then he takes the chalice in both hands,
holding it between the knob and the cup by the stem ; he lifts
it a little above the altar and sets it down again at once. He
continues the words, still holding the chalice with both hands.
As he says gratias ageyis he bows. As he says bene + dixit he
makes the sign of the cross over the chalice with the right
(keeping the thumb and forefinger ahvays joined) and holds
it, still in the same way, with the left. Then he holds the knob
•with the right hand and the foot with the left as he says dedit-
que discipulis siiis dicens: Accipite et hihite ex eo otnnes. He
bends over the altar, leaning the forearms on it. He lifts the
chalice a little from the altar, putting the second, third and
fourth fingers of the left hand joined under the foot, the thumb
and forefinger of the same hand over the foot. He holds the
chalice quite straight, not sloping towards him. So, in the
same low but audible voice as before, he says the words of
consecration over the chalice, *' attentivelv, continuouslv and
secretely," holding it a little lifted : HIC EST ENIM CALIX
SANGVINIS MEI NO VI ET AETERNI TESTAMENT!
MYSTERIVM FIDEI QVI PRO VOBIS ET PRO MVL-
TIS EFFVNDETVR IN REMISSIONEM PECCA TOR VM.
He sets the chalice on the altar, stands erect, and says, HAEC
QVOTIESCVMQVE FECERITIS IN MEI MEMORIAM
FACIETIS.
Taking the hands from the chalice he lays them on the altar
on either side (on the corporal) and genuflects. He stands,
takes the chalice with both hands, holding the knob with the
right and the foot with the left partly under it as before. So
he elevates it to a height where it can be seen by the people
above his head, lifting it slowly and straight up, so that it is
always over the corporal. He sets it on the corporal, covers
St. Basil; Renaudot, Liturgiarinn orientalium collection 2nd edition,
Frankfurt, 1847, Tom. I, pp. 23, 79-80).
^ This is the rule every time he covers or uncovers the chalice, namely
he steadies it by laying the other hand on the foot.
56 Ube 1boI^ Sacrifice
it with the right hand, while he holds the foot with the left.
Then he genuflects again as before.
Standing erect and holding the hands extended on either
side, but now always keeping the thumbs and forefingers
joined, he continues to say the canon at the words, Vfide et
memores. As he says de tuis donis ac datis he joins the hands
before his breast; then as he says hostiam + puram, hosiiam-\-
sanctatn, hostimn + immaculatam he lays the left hand on the
corporal and with the right makes the sign of the cross thrice
over both the holy Bread and the chalice. Then as he says
Panem ■\- sanctum he makes the sign of the cross over the
Host only. At calicem -\- salutis over the chalice only.
He extends the hands, as before, and says the prayer, Supra
quae.
He bows profoundly, lays the joined hands on the altar
before him, and so says Supplices te rogamu?, to the word
quotquot. Here he lays his hands on the corporal on either
side, and kisses the altar once in the middle. He stands
erect, joins the hands and continues ex hac altaris par-
ticipatione^ etc. At the word Cor + pus he makes the sign of
the cross over the Host; at Saji -\- guinem over the chalice, as
before. As he says omni benediciione caelesti, he signs himself
with the cross, holding the left at the breast, but so that the
thumb and forefinger do not touch the chasuble. Then he
joins the hands. He extends them again as he says Memento
etiant Domine. The words N. et N. are omitted. As he says
in somno pads he joins the hands, bows slightly, looks at the
Blessed Sacrament before him and so prays silently for the
faithful departed whom he wishes to commemorate. Then he
stands erect again with hands extended and continues the
prayer at the words Ipsis, Dom,ine^ et omnibus in Christo
quiescentibus. At the conclusion. Per Christum Do7ni7ium.
nostrum^ he joins the hands and bows.
As he says Nobis quoque peccatoribus he raises his v^oice
so as to be heard by anyone near.^ At the same time he lays
the left hand on the corporal and strikes his breast once with
the right. He does so with the second, third and fourth
fingers extended, not touching the chasuble with the thumb
or forefinger. He continues yJzww/w tuis^ etc., erect, with
hands extended. If the saint whose feast or octave is kept be
named among those of this prayer, he bows slightly towards
the book as he pronounces it. He joins the hands at the con-
clusion, Per Christum Dominum nostrum.
Amen is not said here. With joined hands he says. Per
quern haec omnia \ then at the words sancti +Jicas , vivi+JicaSy
bene + dicisy he makes the sign of the cross with the right
over the Host and chalice together, laying the left on the
corporal. With the right he uncovers the chalice and lays
1 See p. 45.
%ovo /nbass satb b^ a priest 57
the pall on the right. Placing the hands on the corporal on
either side, he genuflects and rises at once. He takes the sacred
Host with the right hand between the thumb and forefinger;
with the left he holds the chalice by its knob. He makes the
sign of the cross thrice with the Host over the chalice, not
extending this sign beyond the cup, as he says Per ip-\-sum.y
et cum ip + sOy et i7i ip + so. Still holding the chalice in the
same way with the left, he makes the sign of the cross twice
over the corporal between himself and the chalice, as he says
est tihi Deo Patri-^ oninipotenti^ in unitate Spiritus + sancti.
Then he holds the Host over the chalice upright, holding it
still with the forefinger and thumb of the right hand, by the
lower edge. He may rest the lower part of the hand on the
edge of the chalice. With the left he continues to hold the
chalice at its knob. So, with both hands, he elevates the Host
and chalice together a little above the altar, as he says onmis
honor et gloria. Then he places the chalice back on the altar,
and the Host in the place where it was before, in front of the
chalice, laying the left meanwhile on the corporal. He rubs
the fingers of both hands over the chalice, takes its knob
again in the left hand, while the right covers it with the pall;
then genuflects, laying both hands on the corporal as usual.
He stands erect, the hands still on the corporal, and says
aloud, per ovinia saecula saeciilonim. When the server has
answered Amen, he joins the hands before his breast, bows
to the Sanctissimum and says Oremus. Erect, with hands
joined, he says the introduction to the Lord's prayer, Praeceptis
salutarihus 7noniti, etc. As he begins Pater noster he extends
the hands, and looks at the Sanctissimum. In this position
he says the prayer. W^hen the server has answered Sed libera
nos a malo, the celebrant answers Amen silently. With the
left hand on the corporal he takes the paten in the right from
under the corporal and purificator. He wipes it with the
purificator, then lays the purificator back on the epistle side
near the corporal. He holds the paten in the right hand
between the joined forefinger and thumb together and the
second finger. He holds it outside the corporal on his right,
upright, so that its inside faces the middle. So he says silently
the embolism. Libera nos Domine. As he says et arnnibus
Sanctis, he lays the left hand on the breast. As he says da pro-
pitius pacem in diebus nostris, he makes the sign of the cross
on himself with the paten. As soon as he has made this sign
he kisses the paten, not in the middle, but at its upper edge.
Then he slips the paten under the Host, laying meanwhile
the forefinger of the left hand on the farther edge of the Host,
while he continues the prayer.
He uncovers the chalice in the usual way and genuflects
with the hands on the corporal. Rising, he takes the Sanctis-
simum in the right hand, holding its lower edge between the
58 XTbe 1bol^ Sacrifice
thumb and forefing"er, and assisting, if necessary, with the
left. He holds it over the chalice; then with both hands he
breaks it reverently in a straight line down the middle,^ using
both hands to do this, holding each half between the forefinger
and thumb of either hand. Meanwhile he continues Per
etindetn Domimim nostrum^ etc. Still holding one fragment
in the left over the chalice he lays the other with the right on
the paten. With the right hand he now breaks off a small
part of the half of the Host he holds over the chalice in his
left. Holding this particle in the right over the chalice, with
the left he lays the rest of the fragment on the paten by the
side of the half already there. He grasps the knob of the
chalice in the left. Holding the particle in the right over
the chalice he rests that hand on the edge of the chalice. So
he says aloud Per omnia saecula saeculoruni. He makes the
sign of the cross thrice with the particle in his right over the
chalice from edge to edge of the cup, not going outside this,
as he S3iys Pax + Do7nini sii -\- semper vobis + cum. When the
server has answered Et cum spiritu tuo^ he says silently Haec
com-Tnixiio, etc., and lets the particle fall into the chalice. He
rubs the fingers over the chalice, then at once joins the fore-
finger and thumb of each hand. He covers the chalice with
the pall and genuflects.
Rising and bowing slightly towards the Sanctissimum, with
hands joined before the breast, but not on the altar, he says
Agnus Dei, etc. He lays the left on the corporal; with the
second, third and fourth fingers of the right he strikes his
breast as he says miserere nobis. He does not join the hands
after this, but holds them in the same position, the left on
the corporal, the right resting on the breast, till he says the
second time miserere nobis \ then he strikes the breast again.
So, in the same way, till and while he says dona nobis pacem.
Then he joins the hands and lays them on the edge of the
altar, not on the corporal. Bowing he says the three prayers
before Communion, Domine lesu Christe qui dixisti, Do^nine
lesu Christe Fili Dei vivi, and Perceptio Corporis tui. Then
he stands upright, genuflects, and says Panem caelestem acci-
piaTn, etc.
He now takes the Host in the left hand. The most con-
venient and reverent way to do this is thus:
The Host lies on the paten in two halves, side by side, the
half on the celebrant's left being without the small fragment
which has been put into the chalice. On these he lays the
forefinger and thumb of the left hand, one on either fragment.
So he pushes them gently forward till their upper edge pro-
jects a little beyond the upper part of the paten. He takes the
' Altar-breads are g-enerally made with a line down the middle and
another, marking- the division for the fragment to be put in the chalice,
at the back. These lines should be followed at the fraction.
Xow /IDass salt) b^ a ipriest 59
two fragrnents here, at their upper part, between the thumb
and forefinger of the right hand. The fragments are side by
side, so as to form a circle, as if the Host were not broken in
the middle. So he can hold them between the right thumb
and forefinger together, just at the place where they are
divided. Taking- the two fragments thus in the right he
places them in the left hand. The left hand receives them at
the bottom in the same way, holding- them together, just at
the line of fraction, between the thumb and forefinger. Then,
with the right, he takes the paten at the top (not separating
the thumb and forefinger) and puts it under the forefinger ot
the left between that and the second finger. He now holds
the Host in the left between the thumb and forefinger, and
the paten under it between the forefinger and second finger.
So he holds them in front of him, not resting the forearm on
the altar. He bows, and bowing slightly, he strikes the breast
with the second, third, and fourth fingers of the right as he
says Domine non sum dignus. As he says these words he
raises the voice ; ^ then silently he continues ut iritres sub
tectum meiim, etc. He does this thrice in the same way.
He stands erect; with the right hand he takes the fragment
of the Blessed Sacrament at his right at its upper edge, and
places it exactly above the other half. Then he takes the two
fragments, lying one on the other, at the lower edge, with
the right hand. The left hand still holds the paten as before;
its thumb and forefinger are now joined over the paten. With
the Sanctissimum he makes the sign of the cross in front ot
himself over the paten, not going beyond its edge, as he says
silently Corpus Domini iiostri^ etc. At the holy Name he bows.
He leans over the altar, resting the forearms on it, and re-
ceives his Communion. In doing so he does not extend the
tongue. It is convenient to break the sacred species against
the roof of the mouth ; but he should not touch them with the
teeth. He then lays the paten on the corporal, rubs the
fingers lightly over it, stands upright and "rests a little,
meditating the most holy Sacrament,"'^ holding the hands
joined before him. It is usual here to shut the eyes. The
object of this moment of pause is that he may have time to,
swallow the holy species.^ It should not be prolonged. Then
he separates the hands, lays the left on the corporal ; with the
right he takes the pall from the chalice, lays it on the epistle
side, and genuflects. Meanwhile he says Quid retribuani, etc.,
silently. Rising he takes the paten in the right, scrapes the
corporal where the Host lay, to gather up any possible
crumbs. He may lift the edge of the corporal with the left
while doing this. He then holds the paten over the chalice
^ To the medium tone (see p. 45). - Rubric in the Mass.
^ That is why there is no such pause after Communion in the form ot
wine.
6o Ube 1bolp Sacrifice
and with the left thumb and forefing-er wipes it, so that any
crumbs may fall into the chalice. If he sees any particles on
the paten, he lets them fall into the chalice before purifying
the corporal. He passes the paten to the left hand and holds
it lying- on the corporal before him. He takes the chalice in
the right, holding it by the knob between the forefinger and
the other fingers. He makes the sign of the cross before him
with the chalice, saying Sanguis Domini nostril etc., again
bowing at the holy Name. He holds the paten in the left
hand under the chin. Raising the chalice he drinks all the
consecrated Wine with the particle in it, with one or at most
two draughts, not taking the chalice from the mouth mean-
while and not throwing back the head.
There is no authority for making a pause to say private
prayers after the Communion sub specie vini.
If no one else receives holy Communion the celebrant omits
all in the following paragraph and goes on at once as directed
in § 6.
§ 5. DISTRIBUTION OF HOLY COMMUNION
If anyone receives holy Communion ^ at the Mass the server
should begin to say the Confiteor before the celebrant has
finished making his own Communion, that he may know by
this sign.
The celebrant first covers the chalice with the paten and
places it towards the gospel side, on the corporal.
He then genuflects, if he distributes Communion with
Hosts consecrated at the Mass. They will be on the corporal.
If they are in a ciborium he uncovers this. If they lie im-
mediately on the corporal he puts them on the paten, using
the thumbs and forefingers only. He genuflects again.
If he is to take the Sanctissimum from the tabernacle, as
soon as he has covered the chalice he removes the altar-card
from before the tabernacle, draws aside the tabernacle veil, takes
the key (which should be on the altar or the gradine), opens
the tabernacle, genuflects, takes the ciborium from it with the
right hand, and places it in the middle of the corporal. He
shuts the doors of the tabernacle, not locking them, uncovers
the ciborium and genuflects again.
When the server has finished the Confiteor the priest turns
towards the people, on the gospel side, but facing straight
down the church, not turning his back to the Sanctissimum;
with joined hands he says the prayer Misereaiur, then hidul-
gentiam. As he begins this second prayer he makes the sign of
the cross over the people with his right hand, not separating
the thumb and forefinger. Both these prayers are always said
in the plural form, even if there be but one communicant.
^ The rules for Communion are in the Cod.^ c. 845-869. The people
who receive must be in sight of the altar. Cod.^ c. 868.
Xow /IDass satb b^ a priest 6i
He turns back to the altar, g-enuflects, takes the ciborium
in the left hand at its knob, or the paten at its edg-e between
the forefinger and second finger (keeping, as all this time, the
thumb and forefinger joined). With the forefinger and thumb
of the right hand he takes one Host and holds it above the
ciborium or paten, upright, and so turns to the people by the
right-hand side, and stands with his back to the middle of
the altar.
Looking at the Sanctissimum he says aloud Ecce Agnus
Deiy etc., and Domine non sum digmis (this last three times).
When he has said this the third time, not before, he walks to
the Communion rail, or place where the communicants kneel,
holding the one Host above the ciborium or paten. If there
are many people, he goes first to the person at the end of the
epistle side. Here he says the form of administration. Corpus
Domhii nostril etc., making the sign of the cross in front of
the person with the Host he holds in his right. In making
this cross he should not carry the Sanctissimum beyond the
Qdi^Q. of the ciborium or paten. Then he lays the Host on the
communicant's tongue. He repeats the sign of the cross and
form of administration to each person, however many there
may be. When all have received holy Communion, he goes
straight back to the middle of the altar, not genuflecting,
saying nothing. He places the paten or ciborium on the
corporal. If any particles remain in it, he genuflects.
If there are any consecrated particles to be consumed he
does so at this moment. He receives the consecrated species
reverently, saying nothing. If he is to change the species in
the luna for Benediction, he will here take it from the taber-
nacle, consume the species and put the other Host, consecrated
at this Mass, in its place.'
If he has to replace the ciborium in the tabernacle, he covers
it with its lid, puts it back in the tabernacle, genuflects, then
closes and locks the tabernacle.
He then moves the chalice to the middle of the corporal
again, takes the pall from it and holds it with the right hand
to the server, who approaches on the epistle side.
§ 6. FROM THE ABLUTIONS TO THE END OF MASS
If no one but the celebrant has received Communion, as soon
as he has drunk the consecrated W^ine he holds out the chalice
to the server on the epistle side. Meanwhile he lays the left
1 In no circumstances may the celebrant consecrate one Host at
Mass, reserve that and receive another for his Communion. He must
always break and receive a Host consecrated at the Mass he says. In
the case of renewing- the sacred species in the luna, he must consecrate
two Hosts. The other then lies on the corporal till he, at this moment,
after his Communion, puts it in the luna.
62 ZTbe 1bolp Sacrifice
hand, still holding the paten, on the corporal. The server
pours wine into the chalice for the ablution. Meanwhile the
celebrant says the prayer Quod ore suvipsinius, etc. He may
make a sign to the server when enough wine has been
poured, by raising the chalice. The quantity of wine at this
ablution should be about equal to the amount consecrated.
The priest turns the chalice about gently, so that the wine of
the ablution should gather up any drops of the consecrated
Wine remaining in the chalice. Then he drinks the ablution,
using the same side of the chalice from which he received
Communion, holding the paten with the left hand under his
chin, not making the sign of the cross with the chalice, saying
nothing. He lays the paten on the altar, on the gospel side
of the corporal, and sets the chalice in the middle. He now
puts the thumbs and forefingers of both hands over the cup of
the chalice and grasps the cup with the other fingers. He
goes to the epistle side, rests the chalice on the altar there,
still holding it as before. The server pours first wine, then
water, over the celebrant's fingers into the chalice. More
water than wine should be poured. Meanwhile the celebrant
says the prayer Corpus tuuni Doniine^ etc. If any other finger
has touched the Sanctissimum, this too must be purified by
having the wine and water poured over it. The celebrant sets
the chalice on the altar, near, but not on, the corporal, on the
epistle side, rubs the fingers a little over it, then takes the
purificator and dries them. From this moment he no longer
holds the thumbs and forefingers joined. He holds the purifi-
cator in the left hand under his chin, takes the chalice in the
right, and drinks the ablution, saying nothing. He then holds
the chalice on the altar outside the corporal, on the gospel
side, grasps it by the stem, in the left,^ and with the right
wipes it out thoroughly with the purificator.
He places the chalice on the corporal in the middle, lays
the purificator over it, as it was at the beginning of Mass, and
the paten on this. He moves it away from the corporal, on
the gospel side, takes the corporal, folds it, and puts it back
into the burse. He sets the chalice in the middle of the altar,
covers it with the veil, then lays the burse on the top of all.
So he leaves the chalice in the middle of the altar, covered
with the burse and veil, so that the veil covers it completely
in front. If there is a cross or other ornament on the veil,
this will be in front.
With folded hands he ^o^s to the epistle side and there
reads the *' Communio " antiphon, the hands still joined.
If he has to move the book himself, he will take it after he
has arranged the chalice and carry it to the epistle side.
^ The most convenient way to do this is to pass the stem, just under
the cup, between the third and fourth fingers, and to close all the fing-ers
around the outside of the cup.
%o\v /IDass sat^ b^ a priest 63
After the '* Communio " antiphon he comes to the middle,
kisses the altar, turns and says Dominiis vobiscurii in the usual
way. He goes again to the epistle side, says Oremus, bow-
ing toward the cross, and says the postcommunion prayers
exactly as he said the collects, with hands extended, observing
all that is said at pp. 46-47.
If the last gospel is the prologue of the fourth gospel, he
shuts the missal when he has finished the conclusion of the
last postcommunion, leaving it so that the edges of the pages
face the middle of the altar. If there is a proper last gospel,
he leaves the book open at the place where this gospel is
printed.
He comes to the middle, kisses the altar, turns and says
again Dommus vobiscum, as usual. Without turning back to
the altar, still facing the people, he says Ite missa est, with
hands joined.
But if he says Be7iedicarnus Domino he first turns back to
face the altar, and says this versicle in that position.
Notice again that he turns always towards the epistle side.
Facing the altar, bowing not low, with the hands joined on
the altar before him, he says the prayer Placeat tihi sancta
Trinitas silently. Then he lays the hands, palms downwards,
on either side, kisses the altar, stands upright, looks up at
the cross, lifts, extends, and joins the hands, and says Bene-
dicat vos om.?iipofens Dens. As he says this last word he bows,
turns by the epistle side, lays the left hand on the breast, and
with the right makes the sign of the cross over the people,
saying, Pater et Fitms + et SpiHttcs Saiictus. He makes this
sign holding the right hand upright, with the fingers joined,
the little finger towards the people. He joins the hands, turns,
this time by the gospel side, completing the circle, goes
straight to the altar-card at the gospel side and there says
Dominus voMscum facing the card, that is, half turned towards
the people, as at the first gospel.
If there is a proper last gospel, and if he himself moves the
missal, he does so after having given the blessing.
After saying Doniiniis vobiscum he lays the left hand on the
altar ; with the right thumb he makes the sign of the cross on
the altar, then on his own forehead, lips and breast. While
he signs himself he lays the left hand on the breast. Mean-
while he says Initium sancti evmigelii secujiditm loannem. As
he says the words Et verbum caro factum est he genuflects
where he stands, laying the hands on the altar.
If the last gospel be proper, he lays the left hand on the
missal, and makes the sign of the cross at the place marked
in it with a cross at the beginning of the gospel. He does not
kiss the book at the end, but closes it, when he has finished,
with the right hand.
He then may either ^q straight to the foot of the altar steps,
64 TLbc Ibolp Sacrifice
or may go to the middle, bow, and then turn by the epistle
side and so go down.^ In either case he does so with hands
joined.
According- to the present law, after every Low Mass the
celebrant with the people must say the prayers prescribed by
Pope Leo XIII in 1884 and 1886; which law was renewed by
Pius X in 1903.
To say these he kneels on the lowest step and either says
them from memory or reads them from a card provided. In
England they are generally said in the vulgar tongue. Since
these prayers are not part of the Mass, according to the strict
principle, the celebrant should take off his maniple before
saying them. If he does so, he may take it off at the middle
of the altar and leave it there. But it seems that the general
custom is not to take off the maniple.
When these prayers are finished ^ he goes up to the altar,
takes the chalice, holding it in the left hand by the knob and
laying the right on it (if he has taken off the maniple, he may
lay this on the burse). He comes again to the foot of the
steps, makes a profound inclination ^ to the altar, or a genu-
flection if the Sanctissimum is there reserved, takes the biretta
from the server, covers himself and so follows the server to
the sacristy.
In some churches the celebrant takes the chalice from the
altar immediately after the last gospel, and kneels with it in
his hands to say the prayers of Leo XIII. In this case he will
not go up to the altar again after having said them.
On the way to the sacristy he says silently the antiphon
Trium pueronim (doubled on double feasts and with Alleluia
at the end in Paschal time), the canticle Benedicite^ the psalm
Laudale Domirium in Sanctis eius^ etc., as prescribed in the
missal, to be said after Mass.*
In the sacristy he first bows to the cross,* then lays the
chalice on the vesting table, takes off the biretta and unvests,
in the inverse order to vesting. The server usually assists.
When the priest takes off the maniple and stole he kisses the
cross in the middle, as when he puts them on.
' Martinucci (I, i, p. 367) and Le Vavasseur (i, 315) allow either way.
The S.R.C., no. 3637, ad VIII, says that the celebrant may go to the
middle and there bow before coming- down.
^ If any other prayers are said after Mass, those ordered by Leo XIII
must be said first (S. R.C., no. 3682, 23 November 1887).
^ Rit. cel.y xii, 6, "caput inclinat." De Herdt (i, p. 396) and Van der
Stappen (iii, p. 392) distinguish this inclination from that at the beginning
of Mass, and say that it should be less profound. But Merati (Pars II,
tit. xii, § 10; sc. torn, i, p. 192), Martinucci (I, i, p. 367), Le Vavasseur
(i, p. 316), and most authorities demand the same reverence as at the be-
ginning.
* The Gratiarum actio post tntssam after the Praeparatio ad rnissam.
* Martinucci (I, i, p. 367), " reverentiam capitis profundam"; Le
Vavasseur (i, p. 316), " une inclination mediocre."
Xow /IDass sai^ bi^ a priest 65
In some churches it is usual to give the server a blessing-
after Mass.
Having unvested, the celebrant goes to some convenient
place to make his thanksgiving. "Having adored and thanked
God for everything, he goes away."^
§ 7. RULES WHEN THE SAME PRIEST CELEBRATES
MORE THAN ONCE ON THE SAME DAY
Every priest may say Mass three times on Christmas Day,
and now on All Souls' Day." Moreover, in case of necessity,
the Ordinary may give leave to a priest to say Mass twice on
Sundays and Holidays of Obligation.^
Each Mass must be said entirely, including the preparatory
prayers at the foot of the altar. The only difference to be
observed is with regard to the purification of the chalice. If the
celebrant is to say Mass again the same day he cannot purify
the chalice in the usual way, because to do so would break
his fast.^ If he will say Mass again soon on the same altar, it
is better to pour all the contents of the wine cruet into the
chalice at the offertory. This will prevent him from taking
the ablutions afterwards through oversight. After the Com-
munion he leaves the chalice unpurified on the altar. He takes
no ablutions; he purifies his fingers in the little glass vessel
containing water,'' which should stand on the gradine or altar
(p. 18). He says the prayers. Quod ore stcmpsiinus ci.nd Corpus
tuuni Domme^ with hands joined, at the middle of the altar.
Then he covers the chalice, unpurified, with the purificator
(not wiping it inside), paten, pall, veil. But he does not put
the corporal into the burse. The chalice remains standing on
the corporal, the burse at the side.
Before the next Mass, or at its offertory, he must put an
altar bread, to be consecrated, on the paten. At the next Mass
he does not wipe the chalice inside at the offertory, nor does
he then place it on the altar outside the corporal.
If he will say the next Mass at another altar, or if another
priest will celebrate at the same altar before he does so again,
the chalice is purified; ® but he does not drink the purification.
^ Rubric at the end of the Byzantine Liturgfy of St. John Chrysostom.
2 See p. 358.
^ To say Mass twice on the same day is called hinatio. It may not be
done without special faculty from the Ordinary, given only for grave
cause, namely, to a priest who serves two churches, or when otherwise
a considerable number of people would be unable to hear Mass on days
of obligation.
* The small amount of water he drinks with the consecrated Wine at
nis Communion is not counted as a breach of fast.
' The water in this vessel is poured eventually into the sacrarium
<p. 18, n. 5).
^ Or the chalice may be put, unpurified, into the tabernacle. In this
case the priest purifies the fingers in the vessel as before.
F
66 XTbe Ibolp Sacrifice
The server at the time of the ablutions pours water only into
the chalice, over the celebrant's fingers. The celebrant turns
the chalice about gently, that the water may gather up any
drops of consecrated Wine, wipes his fingers on the purificator,
and pours the water into a vessel prepared for that purpose.
The water may then be poured into the sacrarium, or it may
be kept and consumed at the ablutions of the last Mass. The
chalice is thus purified and may be put aside in the usual way.
It is not necessary to use the same chalice for the next Mass
he says.
§8. MASS BEFORE THE BLESSED SACRAMENT
EXPOSED
As a general rule, Mass should not be said at an altar on
which the Sanctissimum is exposed. However, there may be
a sufficient reason, approved by the Ordinary, for doing so.
It is never lawful to distribute Holy Communion at the altar
of Exposition.
At Mass said before the Blessed Sacrament exposed these
differences must be made.^
On arriving at the altar he takes off the biretta as soon as
he is in sight of it; nor does he cover himself again till he is
away from the altar. Before and after Mass he prostrates
(p. 21 ) on the ground, not on the step. He makes no prostra-
tion during Mass. When he has placed the chalice on the
altar he genuflects, laying the hands on the altar. He goes
to the missal and finds the places. Coming back he again
genuflects in the middle, before going down to the foot of the
altar. He genuflects in this way every time he goes up to, or
down from, or passes before, the middle of the altar. In
coming down he must take care not to turn his back to the
Sanctissimum.""* At the foot of the altar he genuflects again
on one knee on the lowest step, makes the sign of the cross,
and begins Mass.
The general rule is this : every time the celebrant goes from
the middle of the altar to either side, and every time he comes
to the middle he genuflects. He makes this genuflection the
last thing before leaving the centre and the first thing on
arriving there. Whenever he has to turn to the people, for
the Dominiis vohiscum or other verse, he genuflects before and
after turning. If he is already at the centre he makes this
genuflection last, immediately before turning (therefore after
having kissed the altar or performed any other such cere-
mony). But when he comes to the middle in order then to
^ Gavanti-Merati, i, pp. 199-200; Martinucci-Menghini, I, i, pp. 368-
370; Le Vavasseur, i, pp. 328-331; De Herdt, ii, pp. 69-75; Van der
Stappen, iii, pp. 455-468; Wapelhorst, pp. 111-112.
^ So he comes down, not in the middle, but towards the gospel side.
Xow /Ilbass satb b^ a priest 67
turn towards the people, he observes the rule above and genu-
flects as soon as he is at the centre.
Whenever he turns, he does so, not quite in the middle,
but a little towards the gospel side, so as not to turn his back
to the Sanctissimum. At the Orate fratres and the blessing-
he does not turn back to the altar by the gospel side, com-
pleting the circle ; but he turns by the epistle side, as at the
Dominus vobiscum.
At the holy Name in the gospel, and at the text, et Verbuvi
caro factum est in the last gospel, he turns and bows, or genu-
flects, towards the Sanctissimum. When he washes the hands
at the Lavabo, he goes down from the foot-pace and turns
towards the people, having the altar at his right hand, so that
he does not turn his back to it.
At the ablutions at the end he does not go to the epistle
side. Standing in the middle he holds the chalice towards
the server; then he puts it on the altar just outside the
corporal and there receives the wine and water in it over the
fingers.
At the verse Flee tamus genua in ferial Masses he genuflects
towards the missal.
CHAPTER VII
LOW MASS FOR THE DEAD
AT Requiem Masses the following points are to
be observed.^
The vestments are always black. For the colour
of the altar frontal and tabernacle veil, see p. i6.
In the preparatory prayers the psalm ludica is
omitted. The antiphon, Introibo ad altare Dei, is said as usual,
then at once the verse Adiutorium nostrum in nomine Doviini
and all that follows.
At the introit the celebrant does not make the sign of the
cross on himself. He lays the left hand on the altar and with
the right makes a sign of the cross over the missal.
Neither Gloria in excelsis nor the creed are said.
After the prayer Munda cor vieum, before the gospel, the
form of blessing, luhe Doniine benedicere and Doniinus sit
in corde meo are omitted.
After the gospel the celebrant neither kisses the book nor
says Per evangelica dicta, etc.
Before pouring the water into the chalice the prayer, Deus
qui humanae substantiae, is said as usual ; but the priest does
not make the sign of the cross over the cruet.
He omits the verses Gloria Patri and Sicut erat in prin-
cipio at the end of the Lavabo psalm.
The text of Agnus Dei is changed. The last clauses are
dona eis requiem twice ; then, the third time, dona eis requiem
sempiternam. While saying this the priest does not strike the
breast. He holds the hands joined before him, not lying on
the altar.
At the end, instead of the verse Ite missa est, he says Re-
quiescant in pace. This is always in the plural, even when the
Mass is offered for one person. He turns towards the altar
after the Dominus vobiscum before this verse, and says it at
the middle, facing the altar, with hands joined in front of the
breast. No blessing is given at the end of Mass. The celebrant
says the prayer Placeat tibi as usual, kisses the altar, then
goes at once to the gospel end and begins the last gospel.
^ Gavanti-Merati, Pars II, tit. xiii (torn, i, pp 193-199); Martlnucci-
Menghini, I, i, pp. 370-372; Le Vavasseur, i, pp. 231-241; De Herdt, i,
pp. 54-80; ii, pp. 164-166; Van der Stappen, ii, pp. 297-383; iii, pp. 450-
452; Wapelhorst, p. 107.
68
CHAPTER VIII
MASS BY A PRIEST IN THE PRE-
SENCE OF A PRELATE
IF a priest says Mass in the presence of a Greater Pre-
late (p. 32),' the following rules are observed.^
A faldstool or kneeling--desk is prepared before the
altar, '^ and is adorned as described at p. 8.
The pax-brede (instrumentum pacis, p. 18) is prepared,
with a veil of the colour of the day,* at the credence table.
If possible, the celebrant should arrive at the altar before the
prelate. Here he arranges the chalice and missal, then goes
down to the ground on the gospel side and stands there,
facing the epistle side across the sanctuary.
When the prelate arrives at his place, where the faldstool
or kneeling-desk is prepared, the celebrant bows low to him.
The prelate gives a sign that Mass may begin ; the celebrant
bows again to him, then makes the usual reverence to the
altar, a profound bow to the cross, or he genuflects, if the
Sanctissimum is reserved there. The server kneels at the left
of the celebrant. The priest begins Mass as usual, but stand-
ing at the gospel side and turning slightly towards the altar.
In the Confiteor^ instead of vohis fratres and vos fratreSy he
says tibi Pater and te Pater ^ turning and bowing towards the
prelate.
Before going up to the altar he bows again to the prelate.
Mass proceeds as usual, with these differences. After the
gospel the celebrant neither kisses the missal nor says the
verse Per evangelica dicta^ etc. Instead, the server takes
the book to the prelate. He kisses it and says that verse.
The server makes no reverence to the prelate when he brings
him the book. He brings it open at the place of the gospel.
When the prelate has kissed the book, the server genuflects
to him. The celebrant should wait to continue Mass till the
server has brought back the book and has replaced it on its
stand. The prelate does not bless the water at the offertory.^
After the Agnus Dei the celebrant says the first of the three
prayers before his Communion. Meanwhile the server brings
the pax-brede from the credence table with the veil. He kneels
^ That is supposing- the prelate to be present officially in his robes.
See p. 71.
^ The rules are in the Caer. Ep.^ Lib. I, cap. xxx. Cfr. Martinucci-
Meng-hini, I, i, pp. 375-377; Le Vavasseur, i, pp. 332-3355 E)e Herdt,
ii, pp. 78-82; Van der Stappen, iii, pp. 469-470; Wapelhorst, pp. 112-114.
^ It may be at the epistle side, or in another part of the sanctuary, if
this is more convenient {Caer. Ep., Lib. I, cap. xxx, § i). In this case
the celebrant says the preparatory prayers in front of the altar, as usual,
so long as he does not turn his back to the bishop.
* See p. 18, n. 4.
^ This is specially noted [Caer. Ep., Lib. I, cap. xxx, § 3).
69
niMn
tA
«
I*
mmmi
*
joldbiDol
A
FIG. 3. LOW MASS BEFORE A GREATER PRELATE
THE CONFITEOR
/IDass bp a priest In tbe presence of a prelate 71
at the right of the celebrant and holds the pax towards him.
The celebrant kisses the altar in the middle, then with joined
hands kisses the pax saying : Pax tecum ; the server answers Et
citm spiritu itw. The celebrant goes on with the Mass at once.
The server takes the pax-brede to the prelate, having wiped
and covered it with the veil. He offers it to the prelate, un-
covered, saying : Pax tecum. The prelate kisses the pax-
brede, saying : Et cum spiritu tuo. The server bows low to
him, wipes and covers the pax and takes it back to the cred-
ence table. At the blessing, when the celebrant has said Bene-
dicat vos omnipotens Detis, he turns and bows low to the pre-
late.^ Then he gives the blessing to the people, not over the
prelate ; namely, he turns towards his right to do so.
At the end of Mass, when the last gospel is finished, the
celebrant does not ^o to the middle of the altar. He turns
and kneels at the gospel end, facing across the sanctuary.
Here he says the prayers after Mass. Then he stands there,
bows to the prelate, and waits till he goes. If the prelate re-
mains before the altar the celebrant takes the chalice at the
middle, as usual, comes down to the front of the altar, makes
the usual reverence to it, bows low to the prelate, takes his
biretta, covers himself and goes away.
If a bishop not in his own diocese is present, he receives
the pax as above, but does not kiss the missal. The celebrant
bows to him at the beginning and end of Mass. Otherwise
Mass is said as if he were not present.
The cushions of the kneeling-desk or faldstool in this case
are green. For all the rest Mass is said as if he were not
present.^
At Requiem Masses all the ceremonies of kissing the book
and the pax are omitted.
A prelate maybe present at Mass unofficially, in his private
dress (p. 13). In this case Mass is said as if he were not
there, except that the celebrant should bow to him before and
after.
^ "Quasi licentiam benedicendi petens " {Rit. eel.., xii, 3).
^ Merati and others say that a priest, celebrating" in the presence of
his own bishop in a private chapel, no one but the bishop's house-
hold being- present, even outside his diocese, should observe all rules as
if he were in the bishop's diocese (Pars II, tit. iii, §4; ed. cit.,vo\. i, p. iii).
The rules for celebrating- in the presence of the Pope will be found there
(ib.). The case is not likely to occur in England.
CHAPTER IX
LOW MASS SAID BY A BISHOP^
IF possible, there should be two, or three, servers at Low-
Mass said by a bishop.^ These are not necessarily
priests. They wear cassocks and surplices only, not
stoles. The altar-cards are taken away. The vestments
should be laid out on the altar, namely those used by
a priest, but not the maniple, except in the case of a Requiem
Mass.^ On the credence table are placed the chalice covered
as usual, the maniple, the larger vessel for water, dish and
towel used by a bishop, the small portable candle and candle-
stick (scotula, p. 17), a silver dish for the skull-cap. A fald-
stool or kneeling--desk is prepared before the altar.
If the celebrant is a bishop in his own diocese his mozzetta
(p. 10) is laid out on the faldstool, or desk, conveniently for
him to put it on. Near it is placed his biretta. In the case
of a bishop not in his own diocese his mantellettum is laid
out, folded, on some table or convenient place near. On
greater feasts four candles should be lighted on the altar,
otherwise two are sufficient.
The bishop makes his preparation for Mass at this fald-
stool, in the mozzetta if he is the Ordinary of the diocese,
otherwise in the mantellettum. While he reads the prayers
one chaplain holds the Canon episcopalis (p. 20) before him,
the other holds the hand-candle, lighted, at his side.
When the time comes for Mass to begin the bishop takes
off the mozzetta or mantellettum. Wearing the rochet over
his cassock and the biretta, he washes his hands. Every
time he washes the hands the water should be poured and
the dish held, not by the chaplains, but by a servant; the
chaplains hold the towel.* The bishop takes off the biretta
and hands it to a chaplain,' then goes to the altar and vests,
assisted by the chaplains. He uses the same vestments as a
priest, except that he takes off his pectoral cross after having
washed the hands and put it on again, over the alb, immedi-
ately before taking the stole. He also wears the skull-cap
and his ring ; he takes off the ring each time to wash the
hands, and puts it on again afterwards. When the bishop
has vested, a chaplain puts the Canon episcopalis, open on the
altar, where the central altar-card would stand.
^ Caer. Ep.y Lib. I, cap. xxix; Martinucci-Menghini, II, i, pp. 38-48;
De Herdt, ii, pp. 93-96; Wapelhorst, pp. 120-126.
'^ Caer. Ep.; " valde conveniens esset " (z6. , § 2). These servers are
called " capellani" in the Caer. Ep. If there are three, see p. 74.
^ If the Blessed Sacrament is exposed, the bishop vests in the sacristy.
* Caer. Ep.^ Lib. I, cap. xxix, § 10, " semper in lotione familiaris aliquis
ministrat aquam et pelvim: capellani vero mantile."
* A bishop never wears the biretta with vestments (Martinucci, II, i,
p. 42, § 9)-
7^
Xow /iDass 5aI^ bv a :©l5bop 73
The bishop (except at Requiem Masses) does not take the
maniple before Mass, but puts it on when he says the prayer
Indtilge7itiam ' at the foot of the altar. The maniple therefore
is taken by the chaplain who kneels at the gospel side while
these prayers are said, as far as the Indidgeyitiam. Then the
chaplain kisses the maniple at its side, not at the cross, hands
it to the bishop, who kisses its cross; the chaplain puts it on
the bi-shop's left arm.
The two chaplains answer the prayers at Mass, carry the
missal across the altar, bring" up the chalice at the offertory,"^
and uncover it. They serve with the wine and water; they
pour wine and water into the chalice at the offertory, one
of them holding the water cruet up to the bishop and saying
Benedicite Pater reverendissime . They hand the chalice to the
bishop with the solita oscula; they also hand him the paten,
when he takes it, kissing it and his hand, as usual. After the
ablutions one of the chaplains covers up the chalice and takes
it to the credence table, as the subdeacon does at High Mass.
During Mass the chaplains stand one on either side of the
bishop, at least when he is at the middle of the altar. \\'"hen
he is at the side they may either stand in the same way, one
on either side of him, or, according to some authors, they
should then stand together at his farther side, so that the
bishop is nearer the middle of the altar. ^ Always while he
reads the chaplain who is nearer holds the hand-candle, ex-
cept at the moment of the elevation.^ Throughout Mass the
one nearest the book turns over its pages.
The chaplains kneel at the beginning of Mass till the bishop
goes up to the altar. They genuflect each time with the
bishop, and when he bows to the cross. They kneel during
the elevation, the Communion act, and blessing at the end of
Mass.
If they are canons, they do not kneel, but bow, at the pre-
paratory prayers, when the bishop bows, and at the blessing.
All bishops may now wear the skull-cap while saying Mass,
except from the preface to the ablutions.' The second chap-
lain takes it from the bishop at the beginning of the preface
and puts it on again after the ablutions. If he does not wear
^ Merati says : " peracta confessione, seu post Indxdgentiam' (Pars II,
tit. iii, § 23; vol. i, p. 115). In practice he puts on the maniple as soon as
he has made the sign of the cross at the " Indulgentiam."
- Some authors say, "at the beginning of Mass."
' Most authors mention both these ways, leaving the choice open. Cfr.
De Herdt, i, p. 95.
^ The chaplain who holds the candle never kneels nor genuflects while
doing so. At the prayer " Qui pridie " he puts the candle on the altar
and goes to kneel on the edge of the foot-pace by the side of the other.
As soon as the elevation is ended he goes back to the bishop's side, by
the book, genuflects, and again holds the candle.
^ S. Congr. Cofisistorialis, 2 maii 19 10. The bishop must also remove
the skull-cap whenever the Sanctissimum is exposed.
74 'C^be 1bolp Sacrifice
it duringf Mass (as when the Sanctissimum is exposed), the
chaplain takes it off before Mass begins and puts it on just
before he unvests at the end. While he does not wear it,
it is put on the silver dish on the credence table (p. 72).
At the end of the secrets the missal is removed from its
stand and put on the credence table. The Canon episcopalis
is taken from the centre of the altar and put on the missal
stand. After the ablutions the Canon episcopalis and missal
are put back in their places as before.
The Caerimoniale episcoporum (Lib. I, cap. xxix, § 6)
says that at a bishop's Mass the bell is to be rung '' thrice
while the Host is elevated, as many times while the Blood is
elevated, and no more." This seems to exclude ringing at the
'* Sanctus."
When a bishop distributes Holy Communion the com-
municant kisses his ring before opening the mouth to receive
the Blessed Sacrament.^
After the Communion the bishop again washes his hands,
as before.
At the end of Mass the bishop gives his blessing in the
episcopal form. Facing the altar he says the versicles. Sit
nomen Domini henedictiun. fy. Ex hoc Jiunc et usque in saeculuni.
y . Adiutorium nosiricm in nomine Domini, i^. Qui fecit caelum
et terram. Then he turns and says : Benedicat vos om,nipotens
Deus^ etc., making the sign of the cross over the people thrice.
fy. Amen.
At Low Mass the bishop never uses mitre or crozier, except
at ordinations ; nor does an Archbishop use the Archbishop's
cross.
When Mass is finished, the bishop unvests before the altar
at the foot of the steps ; the vestments are carried by the
chaplains to the altar and are laid there. He puts on the moz-
zetta or mantellettum, resumes the pectoral cross and biretta.
Then at the desk or faldstool he says the prayers after Mass,
one of the chaplains holding the book, the other the hand-
candle, on his right.
If there are three chaplains, two of them may hold candles
or torches, kneeling before the altar, during the elevation,
that is, from the Sanctus to after the elevation of the chalice.
The third will then assist the bishop, and ring the bell. If
there are only two, other servers, or servants of the bishop,'
may hold these candles ; or two large candles in candlesticks
^ This kissing- of the bishop's ring- is a remnant of the old kiss of peace
before Communion, as the ministers at pontifical High Mass kiss his
cheek before receiving.
'^ The Caer. Ep, (Lib. I, cap. xxix, § 7) says: " Si vero non adsint tres
capellani, poterunt ad cereos supplere duo scutiferi aut alii familiares,
arbitrio episcopi, decenter vestiti." Scutiferi are not often met in the
households of English bishops to-day. Practically these persons "de-
center vestiti " will mean servers in cassock and surplice.
Xow ^as5 salt) b^ a ifiStsbop 75
standing on the ground before the altar may be lit at this
time and should be extinguished afterwards.
At a Requiem Mass the bishop puts on the maniple with
the other vestments, as a priest does at the vesting. Nothing
is kissed.
If a cardinal, prince, or prelate of higher rank than the
celebrating bishop be present, another faldstool or desk is
prepared for him before the altar. At a bishop's Mass no
other prelate kisses the missal from which he has read the
gospel ; the celebrant always does this himself. But after the
gospel another missal or book of gospels is taken to the pre-
late who hears Mass; he kisses it, and the server w^ho brings
it to him observes what is said above at p. 69.
In the same case the pax-brede is taken to the prelate
assisting, as described above, p. 71.
These privileges are not used by abbots, canons, or other
prelates who are not bishops. They say Low Mass like any
other priest. But some prelates are allowed the hand-candle,
and some even the Canon book.
CHAPTER X
THE MANNER OF SERVING
LOW MASS
^ I. GENERAL DIRECTIONS^
WHEN the server does nothing with the hands
he keeps them joined before the breast, unless
he hold a book.
Whenever he hands anything to the celebrant,
he kisses first the thing, then the celebrant's
hand. In taking anything he kisses first the hand, then the
thing. These are the so-called *'solita oscula." They are
omitted in Masses for the dead and when the Blessed Sacra-
ment is exposed." While serving one Mass the server must
take no notice of anything that may be done at another Mass,
for instance, the elevation at a neighbouring altar. If he
serves a Low Mass at a side altar while High Mass or a
sung Mass is celebrated at the high altar, he does not ring
the Sanctus bell at all. Nor does he do so when the Blessed
Sacrament is exposed in the church.
The normal place for the server is, kneeling, on the lowest
altar step at the side opposite to that where the missal is.
At the beginning and end of Mass he genuflects to the
altar, whether the Sanctissimum be reserved there or not.^
If it be exposed he genuflects on both knees and bows low.
When the celebrant signs himself with the cross the server
should do so also.
§2. PREPARATION
Before Mass the serv^er vests in cassock and surplice,^ and
(if this is needed) goes to prepare everything at the altar.^
He takes the two cruets, one containing wine, the other
water, with the dish and towel for the washing of hands, to
the credence table. He sees that the altar is uncovered, show-
ing the altar cloth, that the altar-cards are in their place, that
the stand for the missal is at the epistle side. If he does not
' Martinucci-Menghini, I, i, pp. 331-342; Meng-hini, Manuale novis-
simo di ss. Cerenionie^ i, pp. 93-121; Le Vavasseur, i, pp. 362-379; De
Herdt, i, pp. 398-404; Wapelhorst, pp. 11 5- 120.
^ By custom these oscula are now generally omitted altogether by
laymen. ' S.R.C. 16 November 1906.
* The rubrics of the missal {Rit. eel., tit. ii, § i), and the S.R.C. (23
November 1906, No, i) both require that the server, whether a tonsured
clerk or not, should wear a surplice at Mass. Yet in many countries, in-
cluding England, it is a common custom that he serve in lay dress.
In case of necessity a woman may kneel outside the sanctuary and
answer {Cod.^ c. 813). The priest himself moves the book, and so on.
^ All or part of this preparation may be made by the sacristan.
76
TLbc /IDanner of scvvim %o\v /iDass 77
bring" the missal with him at the beginning of Mass/ he will
see that it is already on the stand closed,' He lights the two
smaller candles used at Low Mass, beginning with the one on
the epistle side.
In the sacristy he then assists the celebrant to vest. Unless
it is already on the altar, he takes the missal closed, bows
with the celebrant (standing behind him) to the cross in the
sacristy, and leads him to the altar at which Mass will be
said. In many churches it is usual that the server ring a bell
near the sacristy door as he passes, to warn the people that
Mass will begin. He may take holy w^ater at the sacristy
door. If they pass an altar at which the Sanctissimum is
reserved, the server genuflects with the celebrant. He bows
to the high altar of the church, if they pass it, unless the
Sanctissimum be there. At the altar at which the Mass will
be said the server g-oes to the epistle side, takes the cele-
brant's biretta, with the usual oscula, genuflects as the cele-
brant either does so or bows. He puts the biretta on the cred-
ence table or at another convenient place. If he has brought
the missal he puts it on the stand or cushion at the epistle
side, going- round the foot-pace to do so, not standing- on it.
He comes back and kneels at the gospel side, on the
ground, not on the step.
§ 3. FROM THE BEGINNING OF MASS TO THE
PREFACE
Kneeling here he answers the preparatory prayers. He does
not bow while the celebrant says the Confiteor. He bows
slightly towards the celebrant while he himself says the prayer,
Misereatur tui omnipotens Deus. He bows low towards the
altar while he says the Confiteor, and remains so while the
celebrant says Misereator vestri. At the w^ords tibi pater and
te pater in the Confiteor he turns towards the priest. He
strikes his breast three times at mea citlpa, mea culpa, mea
maxima culpa. He bows again slightly at the versicles, Deus
tu conversus, and remains bowing till the celebrant goes up to
the altar. He makes the sign of the cross each time with the
priest.
As soon as the celebrant goes up to the altar the server
rises too. He may assist the celebrant by lifting the edge of
his alb. Then he kneels again, this time on the bottom step
of the altar. In future he always kneels on this bottom step.
^ At Low Mass the server may never open the missal, nor turn over its
pages. This is done by the celebrant himself (S.R.C. no. 3448, XIV).
^ The rubrics of the missal suppose that the server bring- the missal
with him when the priest comes out to begin Mass, and that he take it
back with him to the sacristy afterwards {Rit. eel.., ii, i and xii, 6 "eo
raodo quo venerat"). In many countries, and generally in England, the
missal is on the altar before Mass begins and remains there at the end.
78 Xlbe 1bolp Sacrifice
At the introit he makes the sign of the cross with the
priest, as on all occasions when the priest does so (not
when he signs anything else with the cross). He answers
Kyrie eleison and says Amen after the first and last collect,
which have the conclusion. Per Dominum nostrufn, etc. After
the epistle he says Deo gratias^^ and then goes at once to the
epistle corner of the altar. He goes round the foot-pace, not
stepping on it, and stands near the priest, rather behind him,
to his right.
On certain days, especially in Lent and Ember days, there
are several lessons. In this case the server does not ^o to the
epistle side till the last of these lessons is finished. He answers
Deo gratias to each, and Levate (without rising) if the priest
says Flectainiis genua. The sign of the last collects is the
Dominus vohisciun. When, after Kyrie eleison^ the celebrant
goes to the epistle side and begins a collect, without having
first said Dominus vobiscum, then the lesson that follows will
not be the last one. There may be several such collects and
lessons. At last the celebrant will come to the middle, turn,
say Dominns vobiscum^ then go back to the missal. After
that everything will follow as usual. Before the Dominus vobis-
cum the server must stay in his place, answer Am-en after
each prayer, and Deo gratias after each lesson.
The server waits at the epistle corner during the gradual,
tract, or sequence. When the celebrant goes to the middle the
server takes the missal across to the gospel side, and puts it
here at the corner of the altar diagonally, so that its pages
face half way towards the middle of the altar. He stands by
the book. The priest comes to read the gospel. The server
answers the versicles at the beginning, and makes the sign of
the cross with the thumb on forehead, lips and breast with
the priest. Then he goes to the epistle side and stands at that
corner in front of the lowest step, while the gospel is read. If
the priest genuflects during the gospel, the server does so too.
At the end he answers Laus tibi Christe. If the creed is said,
the server kneels during it ^ and bows low at the verse, Et in-
carnatus est^ etc. When the priest has said Dominus vobiscunt
and Oremus at the offertory, the server goes to the credence
table, ^ takes the dish with the cruets which stand on it and the
' The priest usually gives a sign at the end of the epistle, turning
towards the server or lifting his left hand (p. 47).
■^ This seems an anomaly, since the people generally stand at the creed.
It is, however, the undoubted rule (S.R.C., no. 2915, ad VI; cfr. Mar-
tinucci, I, i, p. 338 ; Le Vavasseur, i, p. 368). The rubric in the missal {Ruhr,
geii. , tit. xvii, § 2) says : ' ' Those who assist at Low Mass kneel always, even
in Easter tide, except while the gospel is read." The principle seems to
be that this rule is not urged strictly in the case of lay people in the body
of the church, who enjoy a certain natural liberty. But it is urged in the
case of those who assist more officially, the server, clergy, others in
choir, and so on.
^ He may fold the chalice veil on the altar (p. 49, n. i).
Ubc /Iftanner of scvvim ^o\v /iDass 79
towel. The practice at Rome is that he spread the towel on the
altar at the epistle corner, put the dish and cruets as they are,
on the towel, then take the wine cruet in the rig"ht hand, the
water cruet in the left, stand at that end of the altar and there
wait till the celebrant come.^ He bows and hands the wine
cruet to the priest and takes the water cruet in the right. He
takes back the wine cruet with his left hand. He kisses both
before handing them to the celebrant, and on receiving them
back, but, this time, not the celebrant's hand. Then he sets
down the wine cruet either on the altar or on the credence
table, lays the towel on the altar or his left arm, takes the dish
in the left and the water cruet in the right. The priest comes
to wash his hands. The server holds the dish under the
celebrant's hands and pours a little water over his fingers
from the cruet. He must be careful to hold the dish under the
priest's hands, so that the water poured over the fingers may
go into it. Before and after washing the priest's hands he
bows to him.
He puts all back on the credence table, goes to his place at
the lowest step on the epistle side and kneels there.
When the priest says Orate fratres the server should wait
till he has again turned to the altar; then bowing he says the
answer, Suscipiat Domiiius, etc. He answers the versicles
before the preface. As the celebrant says the Sa7ictus the
server rings the bell three times. He then goes to the epistle
side and lights the third candle there. This remains alight till
after the Communion." He comes back to his place.
§ 4. FROM THE CANON TO THE END OF MASS
When the priest makes the signs of the cross after having
stretched his hands over the bread and wine the server comes
to kneel on the foot-pace at the epistle side, but near the
middle. He takes the Sanctus bell with him. At each eleva-
tion he holds up slightly the end of the chasuble in his left,^
and rings the bell with his right, either continuously or three
times. He may arrange this so that he ring once when the
celebrant genuflects, once when he elevates, once again when
he genuflects. Since there are two elevations the bell will be
rung altogether six times.*
^ Martinucci, I, i, p. 338.
^ The third candle, Ht at the elevation, is expressly enjoined by the
rubrics of the missal (^wir.^^w., XX ; Rit. c^/. , viii,6). However, the S.R.C.
(9 iun. 1899, no. 4029, ad II) tolerates the omission of this where such
omission is the custom. The question is discussed by Van der Stappen,
torn, iii, pp. 100-T02.
^ Only as the priest elevates, not as he genuflects.
* The rubric says that he rings "ter ad unamquamque elevationem,
vel continuate " {Rit, eel., viii, 6). Most authors recommend that he ring
three separate times at each elevation. This is also now the general
custom.
So XTbe 1bolp Sacrifice
The rubrics of the missal say that the Sanctus bell should
be rung at the Sanctus and at each elevation.^ There is no
authority in the missal for ringing at the prayer Ha7ic igitur,
or at Doviine non sum dignus^ After the elevation of the
chalice and the priest's genuflection following, the server goes
back to the place where he was before, at the end of the lowest
step on the epistle side, and kneels there. He may first put
the Sanctus bell on the credence table.
He makes the sign of the cross and strikes his breast when
the priest does so at Agnus Dei. He bows low while the
priest makes his Communion. If anyone now come to the
Communion rail, or if the server himself intend to receive
Holy Communion, he rises as the priest gathers the fragments
from the corporal with the paten and kneels on the lowest
step at the epistle side, sideways, facing the gospel side across
the sanctuary. Here, kneeling and bowing low, he says the
Confiteor^ beginning as the priest drinks the consecrated wine.
He should begin the Confiteor sufficiently soon, so that the
priest may not have to wait when he has opened the taber-
nacle, put the ciborium on the altar, and is ready to begin the
prayer Misereatur. The server answers Amen after this and
the next prayer, Indulgentiam. If the server himself receive
Holy Communion, he does so first, unless a priest or deacon
be present and make his Communion wearing a stole. The
server may receive Communion either at the place where he
is, or kneeling on the edge of the foot-pace in front of the
altar, rather to the epistle side. He must take a Communion-
cloth or card covered with linen from the credence table and
hold it under his chin. If he kneels at the side, facing the
gospel side, he may use the end of the altar-cloth as his Com-
munion-cloth.
If there is no permanent Communion-cloth at the Com-
munion rail, the server must take one from the credence table
and hand it to the people there. If it is a small cloth or card
he hands it first to the person at the end of the epistle side.
He will then take it back and replace it on the credence table,
after all have received Communion.
For whatever reason the tabernacle be opened, the server
always kneels till it is closed. After Communion he will take
the cruets for the ablutions.
If no one but the celebrant receive Communion, the server
will take the cruets at once, when the priest has made his
Communion in the form of wine and begins to cleanse the
corporal with the paten. He takes the cruets from the cred-
ence table, the wine in his right and the water in his left.
^ Rit cel.f vii, 8 and viii, 6.
^ However, the S.R.C. tolerates the bell at the Dominenon sum dignus,
•where it is the custom (14 maii 1856, no. 5224, ad IX). Van der Stappen
Allows it also at Quant ohlationem (v, p. 45), as is usual in England.
Ube /IDanner of serving %o\v /Il>a55 8i
He genuflects at the altar steps and stands on the highest
step outside the foot-pace, at the epistle corner, at the place
where he handed the cruets to the priest at the offertory.
When the celebrant holds the chalice towards him the server
steps on the foot-pace and approaches. He pours some of the
wine into the chalice, until the priest makes a sign. Then he
goes back to where he was before. The priest, when he has
drunk the wine, comes to the server. The server pours into
the chalice wine (generally all that remains in the cruet), then
water, both over the priest's fiingers. The priest will usually
make a sign when enough has been poured. The server then
bows again to the priest, puts the cruets and dish back on the
credence table and extinguishes the third candle lit after the
Sanctus. At the ablutions the server does not kiss the cruets
nor the celebrant's hand.
The server then goes to the gospel side, genuflecting, as
always, in the middle as he passes, takes the missal and
brings it to the epistle end of the altar, again genuflecting as
he passes the middle. He should, if possible, do this without
stepping on the foot-pace. He places the missal straight on
the altar, facing the people, as it was at the introit. In
some churches he next takes the chalice veil on the epistle
side and carries it, with the same genuflections, to put it near
the centre on the gospel side.^ Then he goes to kneel at the
lowest step on the gospel side. He answers the post-com-
munions, Dominus vobisciun, Ite missa est, or other versicle in
its stead. During the Easter octave the priest adds Alleluia
twice to the Ite missa est', the server does so too after the
response, Deo gratias. He makes the sign of the cross at the
blessing, then stands.
If there is a proper last gospel the celebrant leaves the
missal open after the post-communions. This is the sign for
the server. In this case, as soon as he has answered Ite viissa
est, he brings the book again to the gospel side. He may
arrange so that his genuflection in passing the middle with
the book coincide with that for the blessing. In this case he
will kneel on both knees at the middle. Or he may bring the
book to its place, then kneel for the blessing at the gospel side.
He remains standing at the gospel side, where he was before,
while he makes the responses at the beginning of the last
, gospel. Then he goes over to the epistle side and stands there,
' turning towards the priest. He genuflects with him at the verse
Et verhiim caro factiim est, and answers Deo gratias at the end.
^ Le Vavasseur, i, p. 372. Martinucci, I, i, pp. 339-340, says nothing-
of this transference of the chalice veil from one side to the other. It is an
I imitation of what is done at High Mass (p. 97). At Low Mass there is no
I serious authority for it ; nor has it any real object. When he covers the
I chalice the celebrant can take veil quite as easily from the right side as
from the left, or even more easily. It is better that the server, when he
has moved the missal, ^o at once to his place on the altar-step.
G
82 Ubc Ibolp Sacrifice
Unless the missal is to stay on the altar, he now takes it,
resting it on the left arm. He waits for the celebrant at the
epistle side. If necessary he hands him the card from which
the prayers after Mass are said. During these he kneels on
the lowest step at the epistle side.
He hands the biretta to the celebrant with his right hand,
making the solita oscula; genuflects with him and then goes
in front of him to the sacristy. He may extinguish the altar
candles before doing so.^
In the sacristy he bows, with the priest, to the cross, lays
down the missal, if he carries it, assists the celebrant to un-
vest, and bows to him.^
Then, if he is to do so, he goes back to the altar, extin-
guishes the candles, and brings the cruets to the sacristy.
Lastly, he takes off" his surplice and cassock.
§ 5. AT REQUIEM MASS
At Masses for the dead the server omits all kisses; if the
sequence. Dies zrae, is said, he does not rise to move the
missal till towards its end. At the end of Mass, instead of
I^e missa est, the celebrant says Requiescant in pace. To this
the answer is Amen, He does not kneel for the blessing, since
there is none.
§ 6. TWO SERVERS AT LOW MASS
On great feasts there may be two servers. In this case one
of the two is the first server ; he does nearly all as above.
The other may answer with him ; he must take care to bow
and genuflect with the first. He changes places with the first,
kneeling or standing always on the other side.
At the offertory and Lavabo the two servers at the epistle
side share what is to be done. At the offertory the first takes
the wine cruet, the second takes the water cruet ; so they hand
them to the celebrant.
At the Lavabo the first server takes the towel on the right,
the second the cruet and dish. While the first goes to carry
anything from one place to another the second stands. They
both ^o up and hold the end of the chasuble at the elevation.
They may hold the cloth extended between them at the Com-
munion of the clergy or people, if these come to the altar.
When the first server takes the missal to the epistle side
^ The missal supposes that the candles are extinguished before the
priest leaves the altar {Rit. eel., xii, 6). However, this is not the usual
custom in England now.
^ In some churches it is the custom for the celebrant to give the server
his blessing after Mass, at this point.
Ube /IDannec of scvmng %o\v /iDass 83
after the Communion the other may take the chalice veil and
carry it round to the gospel side, where he unfolds it and lays
it near the chalice. They should do this together, genuflecting
together in the middle, the first server in front of the second.
At the ablutions the first ser\'er alone goes to the credence
table and serves the celebrant; the other stands at his place.
I
CHAPTER XI
HIGH MASS
N the case of High Mass sung by a priest it will be con-
venient to describe the functions of each assistant separ-
ately.^ Figures, showing the position of each person at
various moments of High Mass, are given at pp. 126-
129.
§ I. THE CHOIR AT HIGH MASS
For general directions for the choir at all liturgical functions
see chapter V, pp. 28-30.
The choir may enter with the celebrant and his ministers,
or they may already be in their places before the altar, as
when one of the canonical hours (generally terce) is sung
immediately before Mass.
If the choir enters with the celebrant the members genuflect
to the altar and go to their places, in pairs, as described at p. 28.
If they are already in their places when the celebrant enters
with the ministers and servers, they stand during that entrance
and bow in return when the celebrant bows to them.
They do not genuflect when the servers and ministers do
so before the altar. They stand during the Asperses ceremony ^
and make the sign of the cross as they are sprinkled with holy
water. ^ They kneel during the preparatory prayers, said by
the celebrant at the altar steps. ^ While he and the ministers
say the Confiteor the members of the choir also say it to each
other, in pairs. They should say the Kyrie eleison in the same
way, in pairs, while the celebrant says it. If the celebrant sits
during the sung Kyrie eleison^ the choir sits too. They stand
while he says the Gloria in excelsis, then sit when the cele-
brant has done so. They rise as he rises at the end of the
Gloria) stand during Dominus vohisciini and the collects, sit
during the epistle and the chants (gradual, tract, sequence or
Alleluia verse) that follow. They stand for the sung gospel,
genuflect if the deacon does so, and stand while the celebrant
says the creed. At the verse, Et incarnatus esl, etc. , they genu-
flect with the celebrant, as he says it. They then sit as soon
as the celebrant does so; they do not kneel, but bow, while
£l incarnatus est is sung.* When the celebrant rises, at the
end of the sung creed, the choir stand. They sit again when
^ Gavanti-Merati (i, pp. 89-193), following- the rubrics of the missal,
describes the whole ceremony together. So do Le Vavasseur (i, pp. 438-
476) and De Herdt (i, pp. 413-486). Martinucci-Menghini (I, i, pp. 113-
311), Van der Stappen (v, pp. 1-364), Wapelhorst (pp. I3i-i66)give direc-
tions for each person separately.
' All stand bareheaded at this time ; those who wear a skull-cap take
it off (p. 23).
^ Canons and prelates do not kneel.
* S.R.C. 1594, no. 3860, ad II. Cf. Caer. Ep., Lib. II, cap. viii, n. 53.
84
Ibigb /IDass 85
he has sung Oremus at the offertory. While the celebrant is
incensed, they stand, and remain standing- till they and the
deacon have been incensed. While they are incensed they bow.
Then they sit till the celebrant has finished the secrets. They
stand when he sings Per oinnia saecula saeculoricm before the
preface. They say the Sanctus with the celebrant. They kneel
till after the elevation of the chalice, then stand till the end of
the celebrant's communion (except at ferial Masses and on
fast days; see below). They say the Agnus Dei with the
celebrant. After the Communion they sit. They stand again
when the celebrant sings Doniimis vobisctim before the post-
communion, till the blessing. They kneel for the blessing at
the end of Mass, except prelates and canons in chapter, who
stand. All make the sign of the cross at the blessing. They
stand during the last gospel,^ and so till the end of Mass.
They stand as the procession of celebrants and servers goes
out, if they do not form part of it.
At ferial Masses of Advent, Lent, Ember days, vigils kept
with fast, and at Masses for the dead the members of the
choir kneel during the collects, post-communions and Oratio
super popuhim^ also from the Sanctus to the end of the response
to Pax domini sit semper vobiscuni. The exceptions to this rule
are the eves of Christmas, Epiphany, Easter, Pentecost, and
the Ember days in Whitsun week.
The members of the choir bow on all the occasions noted
at p. 21,. Further they bow, at High Mass, during the
Gloria in excelsis at the words Adoramus te^ Gratias aginius
tibi, lesu Christe^ Suscipe deprecationem. During the sung
creed they bow at the holy Name and at the words Et incar-
natusest. . . homo f actus est y Simul adoratur. Before the preface
they bow at Gratias agam,us Domino Deo nostro. For rules for
removing the skull-cap, in the case of those who wear it, see
p. 23. For the manner of giving and receiving the kiss of
peace see p. 27.
On Christmas Day at all Masses and on Lady Day" the
choir kneels at the creed during the verses Et iucarnatus . . .
homo /actus est. They genuflect at the words Flectam.us genua
on fast days, rising when Levate has been sung. They kneel
at the sung verse, Adiuva 7ios, Deus salutaris yioster in the
Lenten tract, ^ at the verse, Veni sancte Spiritus^ in the gradual
of Whitsunday and its octave, during the gospel of the
' Le Vavasseur (I, p. 442) says the members of the choir g-enuflect at
the words: "Et verbum caro factum est" in the last gospel. Martinucci
(I, i, p. 24) and Van der Stappen (v, pp. 4-5) imply that they do not.
This is perhaps more natural, since the last gospel is really part of the
celebrant's private thanksgiving- after Mass.
' On the day when the Mass of the Annunciation is said.
^ The tract '*Domine non secundum peccata," in which these words
occur, is sung at ferial Masses on Mondays, Wednesdays and Fridays
in Lent.
86 XTbe t)ol^ Sacrifice
Epiphany, at the words Et procidentes adoraverunt eum^ at the
epistle of the feast of the holy Name, during the words. In
nomine lesu . . . infernorum^ and on all other occasions when
the rubric of the missal says Hie genuflectitur. They do not
genuflect when the celebrant says these words, only when
they are sung. For the order of receiving Holy Communion
by members of the choir see pp. 130-132.
§ 2. THE PROCESSION TO THE ALTAR. PROCES-
SIONAL CROSS
At Rome it is not the custom that a processional cross
be borne before the procession to the altar, when a priest
sings High Mass; so the Roman books of ceremonies do not
usually speak of it. The rubrics of the missal, as Gavanti
observes,^ are incomplete in describing the preparation for
High Mass. When a bishop celebrates, the Caerimoniale
episcoporum orders that the cross of the chapter be borne
in front of the procession, by a subdeacon in tunicle, behind
the thurifer.^
There is no rule against the cross being carried in front of
the procession when a priest celebrates; in many churches
this is the custom. If the cross is carried there will be a cross-
bearer. At Mass sung by a priest he will wear a cassock
and surplice. He has only to bear the cross in the procession
on coming to the altar, and again when the procession leaves
the church at the end of Mass. When a priest celebrates, the
cross is carried with the figure of our Lord in front. The
cross-bearer walks between the acolytes. He has no other
office. When the procession has arrived at the altar he stands
the processional cross in some convenient place in the sanc-
tuary,^ and goes to a place appointed for him, generally in
front of the choir, where he attends Mass, standing, kneeling
and bowing as the members of the choir do. During the last
gospel, when the procession is formed to ^q out, he will take
the cross, place himself between the acolytes before the altar,
bow when the others genuflect, turn and so ^o out as he
came.
Note that the cross-bearer, while he carries the cross, never
genuflects. For the acolytes at his side see p. 22. According to
the general rule, the thurifer always goes in front of the pro-
cession, whether he has the thurible or not. The cross-bearer
and acolytes follow him.
If it is the custom of the church that the thurifer precede
the procession with incense, the celebrant will put the incense
^ Gavanti-Merati, Pars II, tit. ii, ad rubric V {ed. cit.^ vol. i, p. 106).
^ Caer. Ep., Lib. I, cap. xv, § 8.
■* There should be a stand for it on the epistle side.
1blgb /iDass 87
in the thurible and bless it in the usual way, the deacon assist-
ing, in the sacristy before the procession goes out.
The order of the procession to the altar will be thus, if
there are a processional cross, torch-bearers and members of
the choir, who enter with it :
(Verger or Mace-bearer).
(Boat-bearer). Thurifer.
Second Acolyte. Cross-bearer. First Acolyte.
Torch-bearers in pairs (without torches).
Choir in pairs.
Master of Ceremonies.
Subdeacon.
Deacon.
Celebrant.
This order will be modified according to the persons who
take part in the procession. The simplest order is:
Thurifer.
Second Acolyte. First Acolyte.
Master of Ceremonies.
Subdeacon.
Deacon.
Celebrant.
But if the celebrant wear the cope, then the ministers walk
on either side of him, the deacon at his right, the subdeacon
at his left, holding the ends of the cope.
The M.C. may walk at the side of the ministers, instead
of in front of them.
Merati further quotes authors who say that the M.C.
should go in front of all in the procession, that he may see to
any difficulties on the way, open gates, and so on.^ This is
not usual now.
§3. THE ASPERGES CEREMONY
By universal Church law, in all cathedral and collegiate
churches the ceremony of sprinkling the clergy and people
with holy water must take place before the chief Mass on
Sundays." In England the bishops order this in all parish
churches.^
Before we come to the ceremonies of High Mass, it will be
convenient to describe this ceremony here. In English churches
High Mass generally begins with the Asperges.
The ceremony is in no sense part of Mass. Therefore the
Gavanti-Merati, Pars II, tit. ii, § 22 (vol. i, p. 108).
S.R.C, no. 4051, ad I; Martinucci, I, i, p. 65.
Ordo admin, sacr. (ed. 1915), p. 240; Rit. serv. (ed. 1913), p. 56.
88 Ube 1bolv Sacrifice
celebrant wears for it the cope, not the chasuble. Nor Is the
maniple worn. If the Asperses is to be performed before Mass,
the chasuble for the celebrant will be laid out at the sedilia
with the maniples for him, the deacon and subdeacon. When
the procession enters the church the celebrant wears all the
Mass vestments, except the maniple and chasuble. Instead
he has a cope of the colour of the day. The sacred ministers
wear the Mass vestments, except the maniple. On the days
when the ministers w^ear folded chasubles (pp. 253-254), they
g-enerally wear these during the Asperges\ or they may put
them on before Mass.
The holy water should be blessed by the celebrant, or by
another priest, before Mass,^ in the sacristy. He does this
according to the form in the missal and ritual, before he puts
on the cope (see p. 410).
On going to the altar the thurifer walks first, carrying the
vessel of holy water and the sprinkler." The ministers walk
on either side of the celebrant holding the ends of the cope.
In this case no one takes holy water at the sacristy door. On
arriving before the altar all make the usual reverence,' that
is, all genuflect, the celebrant bows, unless the Blessed Sacra-
ment be reserved there, in which case he, too, genuflects.
The acolytes take their candles to the credence table, stand
them on it and then kneel side by side, facing across the
sanctuary, near the credence table. The thurifer goes to the
right of the deacon, on the epistle side of the altar. All kneel,
even in Paschal time.* The deacon takes the sprinkler from
the thurifer, dips it into the holy water and hands it, with the
usual kisses, to the celebrant. The celebrant takes the
sprinkler and intones the antiphon, Asperges me Domine. The
choir continues this, the first verse of the psalm Miseref'e, the
verses Gloria Patri and Sicut ei'at^ and repeats the antiphon.
In Passion tide Gloria Patri and Sicut erat are omitted. In
Paschal time, instead of Asperges 77ie, the celebrant begins Vidi
aquam. This is continued, according to the text in the missal
and gradual.
As the celebrant intones the first words, he sprinkles the
altar three times, first in the middle, then on the gospel side,
then on the epistle side. He signs himself with the holy water
on the forehead,' then rises, sprinkles first the deacon, then
the subdeacon, who bow. The ministers, servers and all who
^ Rubric of the missal, at the beg-inning of the *'Ordo ad faciendam
aquam benedictam. "
^ If incense is borne in front of the procession, the holy water may be
carried by another server, or by the M.C.
^ If there is a liturgical choir all bow to it, to the side of greater dignity
first, before genuflecting to the altar.
* Rubric of the missal, ib.
* He may touch his forehead with the sprinkler, or may touch his
thumb with it and make the sign of the cross with the thumb.
have been kneeling then rise. The celebrant hands the sprink-
ler back to the deacon, who receives it, as always, with the
solita oscula. He gives it to the thurifer.
The celebrant, ministers and thurifer genuflect and go to
face the choir on the side of greater dignity (normally the
gospel side, see p. 37). The deacon again takes the sprinkler
from the thurifer and hands it to the celebrant, as before.
They bow to the choir, who bow in return ; the celebrant
sprinkles them. If there are but few persons in choir, he may
sprinkle each one. If there are many, he should rather sprinkle
all together three times, once in the middle, once to his left,
lastly to his right. He and the ministers bow again, go to
the other side of the choir and do as before.
If canons are present in chapter, each is sprinkled separ-
ately, and the celebrant and ministers bow to each before and
after doing so.
After the choir, the celebrant sprinkles the servers, who
stand by the credence table or altar.
Then he goes to sprinkle the people. In doing this there
are different customs. In some churches he stands, with the
ministers, at the entrance of the sanctuary, facing the people,
and sprinkles them three times, first in the middle, then right
and left. In others, and more commonly in England, he goes
with the ministers and thurifer (carrying the holy water
stoup) down and around the church, sprinkling the people as
he passes.^
The thurifer walks by the deacon, so that the celebrant can
easily dip the sprinkler in the stoup as he goes. In going
down the church he sprinkles first the people on the gospel
side, then, coming back to the altar, those on the epistle side.
During this ceremony the celebrant continues the antiphon
and says the psalm Miserere (in Paschal time, Confitemini) with
the ministers, in a low voice. ^ When all are sprinkled, the
celebrant hands the sprinkler to the deacon, who gives it to
the thurifer. He carries it to the credence table. When they
have come back to the altar they make the usual reverence to
it, then stand before it. The M.C. hands the book containing
the versicles and prayer to follow. The ministers hold this
before the celebrant with the outer hands. He sings the ver-
sicles and prayer, according to the text in the missal, to the
ferial tone. In Paschal time Alleluia is added to the first
versicle and response. The choir answer.
When Amen after the prayer has been sung, the deacon
^ Martinucci allows for both ways (I, i, p. 68).
^ The rubric of Ihe missal seems to imply that he says the whole
psalm ("dicens submissa voce cum ministris psalmum Miserere mei
Deus," loc. cit.). Martinucci thinks it sufficient that he say as many verses
as he can, till he comes back to the altar (I, i, p. 68, note). He should
know both these psalms (L and CXVII) by heart.
90 Ube Iboli^ Sacrittce
hands the book to the M.C., who puts it on the credence
table. The celebrant and ministers make the usual reverence
to the altar (those who genuflect do so on the lowest step),
and go to the sedilia. The choir sit, and the servers, if this
be the custom of the church.
The thurifer should now go the sacristy to see that the
charcoal is ready in the thurible for the beginning of Mass.
At the sedilia the celebrant takes off the cope and puts on
the chasuble and maniple, assisted by a server. The ministers
put on the maniple.
All stand as the celebrant and ministers come to the altar.
Here they again make the usual reverence, and so begin
Mass.
If the Sanctissimum is exposed the altar is not sprinkled.
In churches which have a font, on Easter Day and Whit-
sunday, the ceremony of sprinkling the people before Mass is
done, not with the usual holy water, but with water from the
font, taken from it before the holy oils are put in, when the
font is blessed the day before.
The celebrant must perform the ceremony of sprinkling the
people himself. It is not lawful that another priest do so.^
Where there is no liturgical choir he sprinkles the ministers,
then the servers, then the people.
At a Missa cantata all is done as above, except, naturally,
that the deacon and subdeacon are absent. Either the M.C.
walks at the left of the priest and holds the holy water stoup,
handing him the sprinkler and doing all the deacon does at
High Mass, or the thurifer does so, while the M.C. holds back
the cope on the right. Even when the principal parish Mass
is a Low Mass, the Asperges ceremony must be performed. If
there is no choir to sing the celebrant says the antiphon and
the rest in an audible voice; the server answers the versicles.
§4. THE THURIFER AT HIGH MASS
The thurifer^ should come to the sacristy in good time before
Mass begins, and vest in cassock and surplice. Usually he
will then assist the celebrant to vest.
If there is a boat-bearer, he has merely to accompany the
thurifer at his left side, holding the boat, and to hand it to
the M.C. when it is wanted. He genuflects and bows with
the thurifer, and stands aside at all ceremonies with the
thurible. No rubric supposes the presence of a boat-bearer.
The Caerimoniale episcoporum always supposes that the
^ Martinucci, I, i, 69, § 267.
^ The thurifer is really one (the first) of the acolytes. He is called so
constantly in the Caer. Ep.y e.g., Lib. I, cap. xxiii, §2, "ipse acolythus
thuribulum deferens," etc.
thurifer carries the incense-boat (navicula) himself^ (see p. 25,
n. i). But Merati allows for a boat-bearer.'^
If the Asperges ceremony is performed before Mass, the
thurifer leads the procession into the church, carrying the
holy water vessel. He stands at the right of the deacon before
the altar, genuflects each time with the others, hands the
sprinkler to the deacon, and accompanies him, on his right,
down the church, as described above (p. 89). As soon as the
holy water vessel is put back on the credence table, and the
celebrant and ministers go to the sedilia to put on the chasuble
and maniples, the thurifer should go to the sacristy, genuflect-
ing as usual before the altar as he passes it, and here prepare
the thurible. He must light the charcoal, put it into the
thurible, and bring the thurible in his left hand, with the in-
cense boat in the right, to the church. He must arrive in the
sanctuary before the end of the Confiteor. Genuflecting as he
passes the altar, he goes to stand in the sanctuary on the
epistle side.
If there is no Asperges the thurifer either leads the pro-
cession to the church with hands joined, stands on the epistle
side of the sanctuary, and then goes back to the sacristy for
the thurible, in time to bring it out during the Confiteor \ or,
more commonly, he will prepare the thurible before Mass
begins, lead the procession holding the thurible, and so stand
on the epistle side of the sanctuary.
For the manner of handling the thurible and of holding it
while incense is blessed, see pp. 24-26.
He comes up to the altar, on the foot-pace, at the epistle
side, as soon as the celebrant goes up to it. Here he hands the
boat to the M.C., holds the thurible before the celebrant while
incense is put in and blessed, hands the thurible to the deacon,
takes the boat from the M.C. and goes down from the foot-
pace to the floor of the church. He may have to remove the
missal while the altar is incensed (see p. 100, n. i). When the
deacon incenses the celebrant the thurifer stands near him,
a little behind, on his right, and bows with him (see fig. 6,
p. 126). He takes the thurible from the deacon and carries it
back to the sacristy. Then he comes to his place, either to the
place appointed for him in front of the choir, or with the
acolytes near the credence table. He stands here, waiting,
till the end of the collects or epistle.^
^ E.g-. , Caer. Ep,^ Lib. I, cap, xxiii, § i.
- Gavanti-Merati, Pars II, tit. ii, § 21 {ed. cit., vol. i, p. 107).
^ He must g"0 to fetch the thurible in time to be at hand with it as soon
as the celebrant has finished reading- the gradual, tract, Alleluia, or
sequence. The moment when he goes out depends on the leng-th of these.
If there is only a short gradual he should go as soon as the last collect
is sung. If there is a long tract or sequence he may wait till the sub-
deacon has finished reading the epistle. In any case, here as always, the
M.C. should give him a sign.
92 XTbe 1bol^ Sacrifice
Then he goes back to the sacristy, sees that the charcoal is
burning" in the thurible, if necessary renews it, and comes out,
with the thurible, in time for the blessing before the gospel.
When the celebrant has finished reading the gospel the thurifer
takes the boat from the credence table and comes up to the
altar on the epistle side, as before. The celebrant puts in in-
cense and blesses it in the usual way. The thurifer takes the
thurible in the right hand^ and the boat in the left. He goes
down with the acolytes, before them, to the middle of the
sanctuary before the altar steps, some distance from the steps,
and waits here.
The deacon and subdeacon come and stand in front of the
thurifer and acolytes.^ When the M.C. gives the sign, the
thurifer genuflects with the others, and bows, with them, to
the choir. He then leads the procession to the place where
the gospel is sung. He stands here at the deacon's left, allow-
ing the acolytes to pass before him. For the group at the
gospel, see fig. 12, p. 128.
When the deacon has announced the title of the gospel, the
thurifer shuts down the thurible and hands it to the M.C,
who gives it to the deacon, to incense the book. The M.C.
hands it back to the thurifer. He raises the lid a little and
stands in the same place as before. He should not swing it
while the gospel is sung.^ When the gospel is finished the
acolytes and subdeacon go away; the deacon remains to in-
cense the celebrant. The thurifer hands the thurible to the
deacon, stands at his right, and bows to the celebrant, with
him, before and after. He takes the thurible back when this
is done.
If there is a sermon he goes at once to the sacristy, genu-
flecting in the middle first. If the creed is sung he goes to
the middle, stands there, bows as the celebrant sings the word
£>eum, then genuflects and goes to the sacristy. If there is
neither creed nor sermon he does not go out, but stands in
the sanctuary on the epistle side.
If he has gone out, he comes back at once, without the
thurible, and goes to his usual place. Towards the end of the
sung creed he goes again to fetch the thurible from the
sacristy. He brings it out and waits at the epistle side of
the sanctuary. As soon as the subdeacon comes down from
the altar, the thurifer goes up to it, first taking the boat
from the credence table, and assists, as usual, while incense
is put in and blessed. When he receives the boat back from
the deacon, he takes it to the credence table. He stands here,
on the ground, at the epistle side, with joined hands, while
the celebrant incenses the altar, unless he has to move the
missal (p. 100, n. i).
^ Because it now contains blessed incense ; see the g-eneral rule, p. 24.
^ See fig. II, p. 128. ' Martinucci, I, i, p. 117, § 113.
IbiGb /IDass 93
When the deacon takes the thurible from the celebrant and
comes down to incense him, the thurifer goes to his side at
the left, but a little behind. He accompanies the deacon in
this way while the celebrant, choir and subdeacon are in-
censed, bowing- and genuflecting each time with him.
The deacon gives the thurible to the thurifer after he has
incensed the subdeacon. The thurifer then incenses the deacon
(who goes to his place behind the celebrant and turns round)
with two double swings (see p. 26), then he incenses the M.C.,
the acolytes and other servers, with one double swing for
each, facing each where he stands, and bowing before and
after. He comes to the entrance of the sanctuary, genuflects,
turns to the people and incenses them with three double
swings, one down the middle, the next towards the epistle
side, lastly towards the gospel side. Then he turns, genuflects
again, and takes the thurible to the sacristy. Usually, when
he goes out the torch-bearers follow him (p. 98). If so, they
should form in line in front of him, all genuflect together,
bow to the choir and follow him to the sacristy.
The thurifer in the sacristy renews the fire in the thurible,
if necessary. He comes back to the sanctuary a little before
the elevation, with it.
In most churches he comes back as the choir begins the
Sanctus, leading the torch-bearers. They all genuflect together
in the middle, the thurifer in front of the others. Then he
goes to the epistle side and stands there, facing across the
sanctuary. Just before the consecration he, or the M. C,
puts incense into the thurible. Then, either he hands the
thurible to the M.C., who kneels and incenses the Sanctissimum
at the elevation, and kneels at his right (fig. 13, p. 129), or
the thurifer incenses the Sanctissimum himself.^ Whoever
incenses makes three double swings of the thurible at each
elevation (in practice, one each time the bell is rung), and
bows before the first and after the third of these. If the M.C.
incenses, the thurifer at his side bows with him.
After the incensing of the Blessed Sacrament at the eleva-
tion, the thurifer takes the thurible to the sacristy and puts
it back in its place. Except when the torch-bearers remain,^
he genuflects with them and leads them out. The thurible is
not used again.
Here the thurifer's office at Mass is ended. He may, how-
ever, have to supply the part of another server. After putting
away the thurible he comes to his place in the sanctuary, and
stays there till the end of Mass. But if the acolytes take the
place of torch-bearers, on those days when the torch-bearers
remain till after the Communion the thurifer and M.C. must
do certain duties, otherwise done by them.
^ See p. 104, n. 4. - See p. 99.
94 'Q^be Ibol^ Sacrifice
In this case, then, the thurifer will take the humeral veil
from the subdeacon at the words Dirnitte nobis in the Lord's
Prayer. He folds it and carries it to the credence table. Also,
when he has received the pax from the M.C., or the person
standing next to him, he takes the chalice veil round to the
gospel side of the altar; then he brings the cruets to the altar
for the ablutions, takes them back afterwards to the credence
table, and goes back to his place.
If the clergy ^q to Communion (see § ii, pp. 130) the
thurifer, when he has laid the humeral veil aside, takes the
Communion cloth, goes over to the gospel side and there
kneels on the ground. After the prayer Indulge^itiam he
comes to meet the M.C. in the middle. They genuflect to-
gether, each takes one end of the Communion cloth, they
separate and ^o one to either end of the altar (the thurifer back
to the gospel side), stretching the cloth between them. They
kneel, facing one another, on the two ends of the foot-pace,
and hold the cloth across between them. The clergy come to
this cloth and receive Communion over it. Then the M.C.
and thurifer come again to the middle, fold the cloth there ;
the thurifer takes it to the credence table, then brings the
cruets to the altar for the ablutions.
When the procession leaves the church the thurifer goes
before the acolytes, with hands joined.
§ 5. THE ACOLYTES
The two acolytes should be, as far as possible, of the same
height.^ In due time before Mass they come to the sacristy
and vest in cassock and surplice. Unless someone else has
this duty, the acolytes light the candles on the altar, each
lighting those on one side. They begin lighting the candle
nearest the altar cross. If one acolyte light all the candles he
begins on the epistle side.^ They light their candles in the
sacristy, or see that these are lighted. Then the first acolyte
assists the deacon to vest, the second acolyte the subdeacon.
When the celebrant is vested they hand the maniples to the
deacon and subdeacon to kiss, then put them on the left arm of
each.
If the Asperges comes before Mass, the maniples are not
put on in the sacristy.
The acolytes come at the head of the procession, following
the thurifer. If the processional cross is carried, they ^o on
either side of it. The first walks to the right of the second.
He carries his candle, holding it under its knob, in the right
hand and puts his left under its foot. The second holds the
^ "In statura, quantum fieri potest, aequales " {Caer. Ep.^ Lib. I,
cap. xi, § 8).
=* S.R.C., I Feb. 1907.
1bit}b /IDa55 95
left hand under the knob of his candle and puts the right
under its foot. It is important that they should hold their
candles at exactly the same height. The acolytes can verify
this, without looking up, by seeing that the feet of the candle-
sticks are level.
When they arrive in front of the altar, they do not genuflect
but go at once to either side, at the corners of the altar-steps.
Here they turn to face one another. They always genuflect
when passing the altar, whether the Blessed Sacrament be
reserved there or not.
As soon as the celebrant and sacred ministers arrive at
the altar, the acolytes join behind them and genuflect with
them. Then they go to the middle behind the celebrant,
genuflect again and carr\- their candles to the credence table.
They put them down there, then kneel side by side in front of
the credence table, facing the altar.
If the Asperses ceremony takes place before Mass, the
acolytes stand, at the same place, when the deacon and sub-
deacon rise. Thev remain standingf there till the celebrant
and ministers go to the sedilia. Then they go to assist them.
The first acolyte hands the maniple to the deacon, the second
to the subdeacon, while the M.C. assists the celebrant (p. 90).
It may be necessar}' for one of the acolytes to earn** the cope
to the sacristy. They then go back to their place before the
credence table. They kneel here during the preparatory
prayers, and stand when the celebrant goes up to the altar.
When they are not engaged in some duty they will normally
stand here, facing across to the gospel side.
Whenever the celebrant and sacred ministers go to sit
down, therefore at the Gloria^ creed, perhaps during the sing-
ing of the Kyrie eleison ox sequence, the acolytes go to assist
them at the seats. They go to the sedilia, the first acolyte to
the side nearer the altar, where the deacon will sit, the second
acolyte to the subdeacon's place. The first acolyte takes the
birettas of the celebrant and deacon, the second that of the
subdeacon. As soon as the celebrant sits the first acolyte
hands his biretta to the deacon, who gives it to the celebrant.
The acolytes then hand the birettas to the deacon and sub-
deacon. They arrange the dalmatic and tunicle at the seats.
If they pass before the celebrant they bow to him.
On the days when the ministers wear folded chasubles,^
while the last collect is chanted the second acolyte goes to
the subdeacon, helps him to take off the folded chasuble,
and takes it to the credence table. When the subdeacon has
kissed the celebrant's hand, after reading the epistle, the
second acolyte helps him to put it on again. In the same
way he takes the folded chasuble from the deacon while the
celebrant reads the gospel; the first acohte helps the deacon .-' j"
^ See pp. 253-254. - '"• ^^
J/
96 Ube 1bol^ SacrifKce
to put on the so-called *' broad stole." ^ At the end of Mass,
when the deacon has moved the book for the post-com-
munion, the first acolyte helps him to take off the broad stole
and takes it to the credence table. The second acolyte bring-s
the folded chasuble and assists him to put it on.
Before the sung gospel, while the celebrant puts incense in
the thurible, the acolytes take their candles from the credence
table. The thurifer comes down to the middle in front of the
altar and they join him there, one on either side (fig. ii,p. 128).
Then, when the deacon and subdeacon have come to stand
in front of them, the M.C. gives a sign ; all genuflect together
and bow to the choir right and left. They then go to the
place where the gospel is sung. The thurifer goes first, then
the two acolytes side by side, then the deacon and subdeacon.
The acolytes turn round and stand facing the deacon, on either
side of the subdeacon, who holds the book, the first acolyte
on his right (fig. 12, p. 128). They stand while the gospel is
sung and do not genuflect or bow if the deacon does so.
When the gospel is ended they go to the middle, genuflect,
and take the candles back to the credence table. They stand
here, at their usual place, while the celebrant says the creed;
they genuflect with him. They go to the seats to make ready
for the sacred ministers, as at the Gloria. But this time they
stay there till the deacon comes back from having spread the
corporal on the altar. They kneel while the choir sings the
words Et incarnatus esi, etc. ^ The first acolyte assists the
deacon when he sits ; they then go back to their place, bowing
first to the celebrant.
When the subdeacon takes the chalice at the credence table,
the second acolyte folds up the chalice veil. The first takes
the towel, dish and cruets, and follows the subdeacon to the
altar. Here he spreads the towel at the epistle end, and
stands the dish and cruets on it. He hands the cruets to the
subdeacon ; ^ when the chalice is filled he takes the towel, dish
and cruets back.
While the deacon incenses the celebrant the first acolyte
takes the towel, the second takes the cruet with water in his
right hand, and the dish in his left.* As soon as the celebrant
has been incensed they come to him at the epistle end, the
first at the right of the second, and bow. The second acolyte
pours water over the celebrant's fingers into the basin, the
first hands him the towel. When he gives back the towel
they bow again, take the cruet, etc., back to the credence
^ See p. II. ^ Martinucci, I, i, p. 141, § 48.
^ He does not kiss the cruets at High Mass, since he hands them to
the subdeacon.
■* Martinucci, I, i, p. 141, § 51; Le Vavasseur, i, p. 466. Van der
Stappen gives the cruet and dish to Ac. i, the towel to Ac. 2 (v, p. 21).
De Herdt does not seem to think it much matters (ii, p. 37, § 4).
IbiQb /IDass 97
table and stand before it in their usual place. When they are
incensed they bow to the thurifer before and after.
If the acolytes act as torch-bearers, see below, § 6 (pp. 98-99).
If not, they stay by the credence table during the Canon
(fig. 13, p. 129). Like the choir, they kneel from the beginning
of the Canon till after the elevation, then stand. But on the
days when the choir remains kneeling till the pax (see p. 85),
the acolytes do so too.
When the celebrant sings the words Dimitte nobis debita
nostra in the Lord's Prayer, the first acolyte goes to the sub-
deacon, takes the humeral veil from him and puts it on the
credence table.
They bow at the celebrant's Communion.
If there are Communions of clergy, and if the acolytes do
not bear the torches, they hold the Communion cloth as de-
scribed at pp. 1 30-1 31.
When the celebrant gathers up fragments on the altar, the
first acolyte takes the cruets to the altar and hands them to
the subdeacon. On the way he genuflects to the Sanctissimum.
The second acolyte meanwhile takes the chalice veil to the
gospel side, genuflecting as he passes the altar in the middle.
He comes back to his place, again genuflecting.
They kneel at their place for the blessing at the end of
Mass, stand during the last gospel, and make the sign of the
cross with the celebrant at its beginning.
Towards the end of the last gospel the acolytes take their
candles, come to the middle, genuflect and lead the pro-
cession back to the sacristy, following the thurifer. Before
doing so they genuflect again with the ministers; if the choir
remains they bow to it with the others.
In the sacristy they bow to the cross, put out their candles
and put them away, take the maniples from the deacon and
subdeacon; when the celebrant has taken off his vestments
they help the ministers to do so. Lastly they ^o back to put
out the candles on the altar. They do this in the inverse order
to lighting them (see p. 94).
The place for the acolytes, when they are not occupied, is in
front of the credence table. However, at High Mass, when
the celebrant and ministers sit, the acolytes, thurifer and other
servers may sit too. The Congregation of Rites says they
may sit on the steps of the presbytery ; ^ often special places
are appointed for them, a bench or seats in front of the choir.
When they are not occupied they fold the hands on the breast,
but join them whenever the celebrant sings or reads. When
sitting they lay the hands on the knees.
The candles are held in the hand outside, that is, the first
a.colyte on the right holds his in the right hand, the other, on
^ S.R.C., 18 Dec. 1779, no. 2515, ad V.
H
98 XTbe 1bol^ Sacrifice
the left, in the left hand. Whenever they hold anything in one
hand only, the other is laid on the breast.
When they hand anything- to the celebrant they kiss it first,
then the celebrant's hand. In taking anything from him they
kiss first his hand, then the thing, unless it has been blessed
(as in the case of blessed candles or palms). In this case the
thing is kissed first. They kiss neither the thing nor the hand
when they give a thing to anyone but the celebrant ; at Requiem
Masses all such kisses are omitted.
Whenever they pass before the altar they genuflect together
in the middle. If the acolytes receive Holy Communion at
Mass, they do so after the deacon, subdeacon, and any priests
who may communicate. In this case, if they hold torches
they must first hand these to other servers. They genuflect
on one knee before and after their Communion.
§6. TORCH-BEARERS
The rubric of the missal seems to suppose that the acolytes
themselves hold torches at the elevation.^ Many authors say
it should be thus. In some churches it is the custom that the
two acolytes go to hold the torches. But it is more usual
that other servers be appointed torch-bearers." There are
then two cases, one in which other servers are torch-bearers,
the other in which the acolytes of the Mass perform this
office.
If other servers are torch-bearers they may be two, four or
six, according to the solemnity of the Mass. They come to
the church in the procession, after the acolytes, with joined
hands. They go, after the common genuflection, to the place
prepared for them in the sanctuary, generally a seat in front
of the choir. Here they attend Mass, having no special office,
behaving as the members of the choir, till the preface.
Then they come to the middle of the sanctuary, genuflect
together, and go to the sacristy in pairs with folded hands.
It is usual to combine this with the moment when the thurifer
goes to the sacristy after the incensing at the offertory
(p. 93).^ In this case the torch-bearers stand before him in
the middle, genuflect with him and follow him out.
^ I^iL eel., viii, 8. But it does not follow that the "acolythi" here are
the two acolytes who serve the Mass. In the missal and Caer. Ep. all
servers are constantly called acolytes, even the thurifer (e.g-., Caer, Ep.^
Lib. I, cap. xxiii, § i). At a bishop's Mass the Caer. Ep. (Lib. II, cap. viii^
§ 68) speaks of " quatuor, sex, aut ad summum octo ministri."
- Merati supposes that the torch-bearers are not the two acolytes of
Mass (Pars II, tit. viii, § 28; vol. i, p. 165). Most modern authors allow
for both cases (Martinucci, I, i, p. 141, § 53; Le V^avasseur, i, pp. 467-468 j
ii, p. 267; Van der Stappen, v, pp. 12, 21, etc.).
^ Merati (Pars II, tit. viii, § 28; vol. i, p. 165) and most authors suppose
that the torch-bearers go out and come in with the thurifer.
fbiQb /IDass 99
In the sacristy they take the Hghted torches. They follow
the thurifer back to the sanctuary in pairs, genuflect with the
thurifer, bow to the choir on either side, then to one another,
separate and kneel in line (fig. 13, p. 129).
At most Masses they go out again as soon as the elevation
of the chalice is ended. They rise, come together, all genuflect
together with the thurifer, who leads them out (p. 93), but do
not now bow to the choir. So they go out two and two, put
the torches back in the sacristy, come back, genuflect, and go
to their places, as before. They have no further function. At
the end of Mass the torch-bearers come to the middle with
joined hands, genuflect with the others, and take their place
in the procession back to the sacristy.
But on certain occasions the rubric orders that the torches
remain till after the Communion. These are fast days, when
ferial Mass is said in Advent and Lent, Ember days at ferial
Mass, at Masses of a vigil. Requiems, and when other persons
besides the celebrant will receive Communion.
Except, however, the eves of Christmas, Epiphany, Ascen-
sion, and Pentecost, Rogation days, and the Ember days of
Whitsun week.
On the days when the torches remain, the torch-bearers stay
on their knees in the sanctuary till after the first ablution;
then they rise, genuflect, bow to the choir, and go out two
and two.
If the torch-bearers receive Holy Communion they must
meanwhile hand the torches to someone else, to hold while
they do so.
In the other case, when the acolytes of the Mass are the
torch-bearers they must go out with the thurifer at the preface,
perform this function as described, then come back and go to
their place at the credence table.
If the acolytes hold torches, and if it is a day on which the
torches remain till the Communion, it follows that they can-
not perform their usual service between the consecration and
Communion. In this case their place is supplied by other
servers, normally by the M.C. and thurifer (p. 130).
§7. THE MASTER OF CEREMONIES
The Master of Ceremonies (M.C.)^ should know, not only
what he has to do himself, but also the function of everyone
else. It is his business to see that the ceremony is carried out
correctly by all who take part in it.^ He must, if necessary,
^ " Magister caerimoniarum," " caerimoniarius." According- to the
Caer, Ep. (Lib. I, cap. v, § i) the bishop should have two masters of
ceremonies, the first a priest, the second at least a subdeacon, who must
know all functions performed by each person.
- " Si quid erroris accidat, aut incaute fiat, ipsi uni Caerimoniario im-
putari solet " {Caer. Ep., Lib. I, cap. v, § 2).
loo Uhc 1bol^ SacrtUce
g^uide the other servers by some sign, as little noticeable as
possible. If the mistake is unimportant, it is wiser to let it
pass at the time and to point it out afterwards.
He comes to the sacristy in good time before Mass begins
(about a quarter of an hour) and vests in cassock and sur-
plice. He prepares the chalice and paten, also a ciborium, if
it will be wanted, and puts these on the credence table. He
finds the places in the missal and marks them. On the credence
table he prepares the book of lessons, also marked at the
epistle and gospel. With the acolytes he sees that the cruets,
towel, and dish for the Lavabo are on the credence table,
that the Sanctus bell is in its proper place, that the thurible,
torches, and everything else that will be needed are ready. The
missal should lie on the altar, on a stand or cushion, open at
the introit of the Mass. He tells the celebrant and ministers
when the time has come for them to vest, and sees that this
is done properly. The ministers should not put on the maniple
(or the folded chasuble, when this is used) till the celebrant is
fully vested.
The M.C. at the proper time gives the signal for the pro-
cession to go to the sanctuary. He sees to it that each
person walks in his proper place. He himself goes with the
sacred ministers, immediately in front of the subdeacon or to
their right (p. 87). During the whole service he remains un-
covered.
If the celebrant has to go up steps on the way to the
sanctuary the M.C. will lift his alb. When the celebrant and
ministers take off their birettas the M.C. will take them from
the deacon and subdeacon, not kissing them; he genuflects
and puts the birettas on the sedilia. Then he kneels at the
deacon's right, behind him, facing the altar. He answers
the celebrant during the prayers at the altar steps, in a low
voice, and he makes the usual signs of the cross and inclina-
tions.
When the celebrant goes up to the altar, the M.C. goes up
too. Here he stands at the left of the thurifer, takes the boat
from him and hands it to the deacon. When the incense is
blessed, the M.C. goes down to the lowest step on the epistle
side. When the celebrant comes to this side, incensing the
altar, the M.C. removes the missal; he puts it back as soon as
that end of the altar has been incensed.^ In neither case does
^ In some churches, both at this moment and at the incensing- at the
offertory, the thurifer removes the missal. Merati leaves the question
open (Pars II, tit. iv, § 24; vol. i, p. 120): " Caerimoniarius vel ipse
Thuriferarius " (cfr. Pars II, tit. vii, § 68; vol. i, p. 154). De Herdt (vol. ii,
pp. 22, 25) and Le Vavasseur (i, pp. 452, 466) say that the M.C. moves
the book. So does Van der Stappen, thoug-h he allows the possibility of
the thurifer doing- so, "si non adesset caerimoniarius" (v, p. 15; cfr.
pp. 54, 58). Martinucci says that the thurifer does so, without qualifica-
tion (I, i, p. u6, § 25; p. 117, § 37). The Caer. £p., in the detailed
he genuflect. While the deacon incenses the celebrant the
M.C. stands at the epistle corner (fig. 6, p. 126). The M.C.
must remember that, throughout the service, his normal place
is at the celebrant's side, so that he may assist him in any
way needed. As soon as the celebrant begins the introit of
the Mass, the M.C. stands at his right, forming a semicircle
with the ministers. He may here point to the introit with the
open palm of the right hand. Whenever he is at the cele-
brant's side, and the deacon is not there, while the celebrant
reads or sings, he will attend to the missal, pointing out the
place and turning the pages.
If the choir take long to sing the Kyrie^ so that the cele-
brant and ministers sit while they finish it, then, as soon as
the celebrant has said \.\\QKyrie^ the M.C. will accompany him
to the seats.
Whenever the celebrant and ministers sit, the M.C. stands
by them, at the right hand of the deacon, facing down the
church, with folded hands (fig. 8, p. 127). Then, when the
choir sings the last invocation of the Kyrie eleison^ the M.C.
bows to choir and celebrant, as a sign that he should ^o back
to the altar. He himself goes to the epistle side.
If the celebrant and ministers do not ^q to sit during the
Kyrie, then, while the last invocation is sung, the M.C. gives
the sign to the deacon and subdeacon that they should stand
in line behind the celebrant. When the celebrant has intoned
the first verse of Gloria in excelsis, the M.C. signs to the
ministers to go up on either side and to say the Gloria with
him. When they have finished saying it, the M.C. signs to
them to go^ by the shorter way, to the seats. He must take
care that they do not do so while any of the verses are being
sung at w^hich an inclination is to be made (p. 85). If neces-
sary, they must wait till such a verse is ended. But, if they
have started, they go on. He stands by their side while they
sit, as already explained, and bows to the celebrant, as the
sign when he is to uncover at the verses. Then the M.C. will
himself bow towards the altar while the verse is sung.
At the end of the sung Gloria in excelsis, while the choir
sing the last verse, Cum sancto Spiritu, the M.C. bows to choir
and celebrant, as a sign that he should go to the altar. He
himself goes to the missal at the epistle side, again points out
the place for the collects, and turns the pages (fig. 9, p. 127).
As soon as the celebrant begins the last collect, the M.C.
goes to the credence table. Here he takes the book of lessons
in both hands, the openings of the pages being in his right ; so
account of incensing- the altar (Lib. I, cap. xxiii), does not mention the
removal of the book at all, * a.
The question whether the M.C. or the thurifer should remove the
missal when the altar is incensed must remain open. But the greater
weight of authority is that the M.C. should do so.
I02 Ube 1bol^ Sacrifice
he hands it to the subdeacon, bowing- before and after he gives
him the book. He then stands a Httle behind the subdeacon,
at his left. As the last collect is ended, he accompanies the
subdeacon to the middle, genuflects with him, and goes with
him to the place where the epistle is read. He stands at the
subdeacon's left while the epistle is read, gives a sign to the
choir (by bowing to them), if there is any place at which they
should bow or genuflect. He bows or genuflects with the sub-
deacon at such places.
If there is a long sequence or tract, the M.C. will give the
sign to the ministers to sit, as during the Kyrie. This should
be after the celebrant has read the gospel ; though they often
go before. The celebrant at the middle says the Muiida cor
meurriy the subdeacon carries the missal to the gospel side,
the deacon takes the book of lessons, as w411 be noted below.
As soon as the subdeacon has read the epistle, the M.C.
gfoes with him to the epistle side, where the subdeacon is
blessed by the celebrant. Then he takes the book of lessons
from the subdeacon, with the usual inclinations, and hands
it, with the same inclinations, before and after, to the deacon.
He waits at the epistle side till the celebrant has finished
reading the gospel ; then he g^oes up to the foot-pace and
assists, as before, while incense is put in the thurible and
blessed.
On certain ferias of Lent (p. 85, n. 3) the celebrant and minis-
ters kneel on the edge of the foot-pace while the choir sings
the verse, Adiuva nos Deus. In this case the M.C. should
take care that the incense is blessed before that verse is sung.
Then the deacon may say Munda cor metcm while he kneels
with the others.
While the deacon says Munda cor meum the M.C. will see
that the thurifer and acolytes come to the middle and wait
there. He stands just behind the deacon while the deacon re-
ceives the blessing of the celebrant. Then he comes with the
deacon to the middle. Here he stands at the left of the sub-
deacon, or behind the acolytes (fig. 11, p. 128).
All genuflect together, bow to the choir right and left, and
so go in procession to the place where the gospel is to be
sung. They go in this order : first, the M.C, then the thurifer,
then the acolytes together, subdeacon, deacon.
The group at the place where the gospel is sung is arranged
as fig. 12, p. 128.
The M.C. makes the sign of the cross on forehead, lips and
breast, with the thumb, as the deacon sings Sequentia (or
Initium) s. evaiigelii^ etc.
Then he takes the thurible from the thurifer and hands it
to the deacon ; when the book has been incensed he passes it
back to the thurifer. During the gospel he stands at the
deacon's right and turns the pages. If the deacon genuflects
fbiQb /IDass 103
at any verse, the M.C. does so too. In this case, and when he
makes the sign of the cross at the beg-inning", it is better that
he should turn shghtly towards the celebrant at the altar, so
as to give him the sign to do so also.
As soon as the gospel is ended, the M.C, leading the
acolytes, goes to the epistle side; all genuflect in passing the
middle. The M.C. stands by the subdeacon and receives the
book of lessons from him. He puts it on the credence table.
If a sermon follows here, the M.C. may accompany the
preacher to the pulpit; he will then go and sit in a place pre-
pared for him.^
If there is no sermon (or when the sermon is finished) he
goes to the epistle side and stands there, facing across the
sanctuary. He bows and makes the sign of the cross with the
celebrant, and genuflects with him at the words £^ incariiatus
est^ etc. When the celebrant has finished saying the creed, the
M.C. gives a sign to him and the ministers, that they should
go to the seats. He arranges everything needed as they sit,
and himself stands by them, as during the Gloria. When the
choir sings Et incarnatus est, the M.C. bows to the celebrant
(as a sign that he should uncover), then kneels, facing across
the sanctuary. He brings the burse to the deacon.
At the three Christmas Masses, and on Lady Day, the
celebrant and ministers kneel at this verse (p. 85), on the
lowest altar step, at the epistle side. A cushion is placed for
a prelate. On these occasions the M.C. will give the sign and
arrange everything required, then kneel behind them.
As soon as the verse Et incarnatus est has been sung, the
M.C. gives the sign (by bowing) to the deacon. He goes
to the credence table, brings the burse to the deacon, bowing
before and after, then he goes back to the place where he
stands by the seats. W^hile the choir sings Et vitam venturt
saeculi. Amen., the M.C. signs to the celebrant and ministers
to go to the altar. They go by the longer way, bow to the
choir, genuflect at the altar steps. The M.C. bows and genu-
flects with them and goes to his place at the epistle corner oi
the altar.
When the celebrant has sung Orenms at the offertory, the
M.C. gives a sign to the subdeacon, who will then come to
the credence table. Here the M.C. puts the humeral veil over
his shoulders." It is convenient that the veil should hang
down rather more on the right side than on the left. The sub-
deacon takes the chalice from the M.C. and carries it to the
altar.
If there is no creed in the Mass, as soon as the gospel has
been sung by the deacon the M.C. goes to the credence table.
^ This is the only time the M.C. sits during High Mass.
^ Some authors propose that the veil be given to the subdeacon by an
acolyte (Martinucci, I, i, p. 141, § 49; Le \'avasseur, i, p. 464).
I04 Ube 1bolp Sacrifice
Here he puts the humeral veil on the subdeacon's shoulders,
and hands him the chalice with the burse.
The M.C. may assist at the uncovering- of the chalice. He
assists at the blessing* of the incense in the usual way. While
the altar is incensed the M.C. first waits at the epistle side.
But when the celebrant, incensing-, comes to that side, the
M.C. goes over to the gospel side, takes away the missal,
when the celebrant comes to incense the place where it stood,
steps back, and so carries the missal away, and stands with
it on the ground (in piano). Then he comes up and puts it
back in its place, when that end of the altar has been incensed.^
He now stands by the celebrant at the missal and turns over
the pages. He stays by the missal while the celebrant washes
his hands. He turns round when the thurifer incenses him,
and bows before and after. When the celebrant is ready to
begin the preface the M.C. may give a sign to the organist,
by turning and bowing, that the organ be silent.
When the preface is ended he signs to the deacon to come
to the right of the celebrant for the Sanctus. Where it is the
custom, the subdeacon will also come up to the left.^ In this
case the M.C. must stand back. At the beginning of the
canon the deacon takes the place of the M.C. at the missal;
the M.C. goes to the epistle side. He stands at this corner
(fig. 13, p. 129). At the words Qui pridie qiiam pateretur he,
or the thurifer,^ puts incense into the thurible. Then he kneels
with the thurifer at that side.
He takes the thurible and incenses the Sanctissimum with
three double swings at each elevation (of the Host and of the
chalice), and bows low before the first and after the third.
This should be so done that one double swing of the thurible
corresponds to each genuflection of the celebrant, and one to
the elevation between them (at the moments when the bell is
rung, if there is a bell). But in some churches the thurifer
himself incenses at the elevation.* In this case the M.C. may
ring the bell, if it is to be rung.
It is not necessary that the Sanctus bell be rung at all at
High Mass. The obvious ceremonies make this warning
superfluous.^ If, however, it is the custom that it be rung, it
is rung at the Sanctus by the first acolyte, at the elevation by
^ Unless the thurifer removes the missal (see p. 100, n. i).
* See p. Ill, n. i. ^ See next note.
* The Caer. Ep. (Lib. II, cap. viii, § 70) says that the M.C. " or some
acolyte" incenses. According^ to the book the thurifer is "one of the
acolytes." Most authors leave the choice open. Cfr. Merati, Pars II,
tit. viii, § 32 (torn, i, p. 165); Martinucci, I, i, p. 118, § 42; Le Vavasseur,
i, p. 469, § 83. De Herdt says the thurifer incenses (ii, pp. 32-33). Van
der Stappen says that the M.C. puts the incense in the thurible, the
thurifer incenses (v, pp. 22, 59).
^ The Caer. Ep. describes everything accurately (Lib. II, cap. viii);
yet it says nothing about the bell. The bell is not rung at High Mass in
Rome.
fbigh /iDass 105
the M.C. or thurifer.^ In no case should it be rung at any
other time.
After the elevation the M.C. rises and stands at the epistle
side to the words Per quern haec omjiia. Then he goes round
to the missal, passing behind the subdeacon, and genuflecting
in the middle. He now stands again by the missal at the cele-
brant's left, and turns the pages of the book. He genuflects
each time with the celebrant. Before the Pater noster, when
the celebrant sings the words audemus dicere^ the M.C. gives
a sign to the deacon, that he ^o to stand behind the celebrant.
At the end of the Pater (at the words dimitte nobis) he again
signs to the ministers, that they both go to the epistle side of
the altar. He gives the sign again, that the subdeacon go to
the left of the celebrant for the Agnus Dei. He then steps
back to make room for the subdeacon. While the deacon re-
ceives the pax he goes down to the floor of the sanctuary, on
the gospel side, and waits there. When the deacon has given
the pax to the subdeacon, the M.C. accompanies the sub-
deacon who gives it to the choir. When this is done, he
comes back to the middle, before the altar steps, with the
subdeacon, genuflects there with him, receives the pax from
him, and so gives it to the thurifer, if he is at the credence
table. If not, he gives it to the first acolyte. He then goes
to the epistle side and waits there. He may assist at the
ablutions.
At the reading of the Communion antiphon and the post-
communions the M.C. turns the pages of the missal and
points to the places. If there is a last gospel proper to the
day he leaves the missal open, finds the place of this gospel
and hands the book to the subdeacon, when the Ite missa
est has been sung. Otherwise he closes the missal after the
last post-communion. During the blessing he kneels at the
epistle side. Towards the end of the last gospel he arranges
the procession that will go out. He gives the sign to the
acolytes to take their candles ^ and to go to the middle before
the altar steps. He takes the birettas from the sedilia, gives
them to the ministers (giving the deacon both his own and
that of the celebrant), bows to the choir and genuflects with
the ministers, and so goes out, as the procession came in.
§8. THE SUBDEACON
In due time before the Mass begins the subdeacon will come
to the sacristy, wash his hands and vest, assisted by the
second acolyte. He does not put on the maniple till the cele-
brant is vested, nor the folded chasuble till then, when it is
^ Whichever does not incense. Or it may be rung by the acolyte at the
elevation.
* And to the cross-bearer, if there be one.
io6 ^be tbolv Sacrifice
used. He puts on the biretta after the celebrant has done so.
When the M.C. gives the sign, he uncovers/ bows to the
cross, then to the celebrant, and so takes his place in the
procession, immediately before the deacon. If the Asperges
precede the Mass, or for any other reason the celebrant wear
a cope, he walks on his left, holding the end of the cope with
his right hand, the left on the breast. If, on entering the
church, the M.C. gives him holy water, he uncovers to make
the sign of the cross. ^ If on entering the choir they are to
bow to its members, the ministers stand right and left of the
celebrant and bow with him. In this case they uncover on
entering the choir and hand their birettas to the M.C. Other-
wise they keep in their rank, with head covered, till they
stand before the altar.
On arriving at the altar the subdeacon goes to the left. He
genuflects with the deacon. For the Asperges ceremony, see
I 3 (PP- .87-90).
Standing before the lowest altar step he joins the deacon
in answering the prayers. He makes the sign of the cross
with the celebrant. He does not bow while the celebrant says
the Conjiteor. He turns slightly to the celebrant, with a
moderate inclination, when he says the Misereatur, While he
says the Confiteor he bows low to the altar, and turns to the
celebrant at the words tibi pater and te pater. He stands up-
right while the celebrant says the Indulgentiam prayer, and
bows slightly during the versicles, Dens tu co?iversics, etc.
Whenever the subdeacon stands holding nothing, he joins
the hands before the breast. When he sits he rests them on
the knees. When he holds anything in the right the left is
laid upon the breast.
As the celebrant goes up to the altar he accompanies him
and holds the end of his alb. The ministers do not genu-
flect when the celebrant kisses the altar at the beginning of
Mass.
While the celebrant blesses the incense the subdeacon
stands at his left facing the altar. He has no part in this
ceremony; he should not look round to see what is going on.
Whenever the celebrant incenses the altar, the subdeacon
holds the edge of the chasuble over the celebrant's shoulder
with his right hand. With the deacon he genuflects each
time they pass the middle of the altar.
When the celebrant gives the thurible to the deacon, the
subdeacon goes straight to the deacon's side. Here, standing
on his left, he bows to the celebrant, with the deacon, before
and after the celebrant is incensed (fig. 6, p. 126). Then he
goes with the deacon to the epistle side, behind the celebrant.
He stands on the altar step below that of the deacon, or on
^ Martinucci, I, i, p. 179, § 8.
' This is not done before the " Asperges."
1bigb /Dbass 107
the ground, forming a semicircle with him and the celebrant
(see fig. 7, p. 126).^
With the celebrant and deacon he makes the sign of the
cross at the beginning of the introit ; he answers the invoca-
tions of the Kyrie with the deacon. If the celebrant and
ministers sit while the choir sings the Kyrie eleiscni, at the
sign of the M.C. they bow to the middle of the altar, then go
straight to the seats. When they are at the side of the altar
they do not go to the middle before going to the seats. They
turn so that, in going to their seats, the subdeacon will be on
the right of the celebrant, the deacon on his left. Then turn-
ing again at the sedilia they find themselves in the normal
order. At the sedilia the subdeacon first holds the celebrant's
chasuble over the back of the seat while he sits down. When
the deacon has given his biretta to the celebrant, both minis-
ters take theirs from the acolytes, they bow, not to the cele-
brant, but to each other, sit and put on the biretta. While sitting
they rest the hands on the knees. This is the rule each time
they sit at the seats (fig. 8, p. 127). They rise and go to the
altar by the longer way, at the sign of the M.C. First they
uncover and hand their birettas to the acolytes, then they rise,
wait till the celebrant has risen, then accompany him to the
altar. They form in line to bow to the choir, the ministers
genuflect; they hold the ends of the celebrant's alb as he goes
up the altar steps. All this is to be observed every time the
celebrant and ministers sit.
If they have not gone to the seats, when the choir has finished
the last Kyrie eleison, the ministers form a straight line behind
the celebrant and so go with him to the middle. The sub-
deacon keeps his place on the ground or step below the
deacon. He stands thus at the middle while the celebrant
intones Gloria i?i excelsis Deo\ he bows at the word Deo^ then
goes to the left of the celebrant, not genuflecting, and joins
the celebrant and deacon in saying the Gloria, bowing with
them and making the sign of the cross at the end. When
they have finished the Gloria^ the celebrant and mmisters go
to the seats and sit there, observing everything noted above.
The subdeacon bows with the celebrant and deacon at a sign
from the M.C. at the verses so marked.^ In bowing he will
always first uncover, lay the biretta in the right hand on the
knee, and the left hand extended on the left knee. The cele-
brant and ministers return to the altar as noted above.
The subdeacon stands behind the others, so as to be in line
^ Most authors say that they form a semicircle (Martinucci, I, I, p. 181,
§ 23). The rubric of the missal says only: " diacono a dextris eius [sc.
celebrantis], subdiacono a dextris diaconi stantibus in cornu epistolae "
{Rit, cel.^ iv, 7). Merati says: "in recta linea " (Pars II, tit. iv, §32;
torn, i, p. T23).
' See p. 85.
io8 Zbc H30li^ Sacrifice
behind the deacon. So they stand while the celebrant sings
Dominus vobiscum.^ Keeping* this rank they gfo to the epistle
side for the collects. Here they stand in line (fig. 9, p. 127).
They bow each time with the celebrant.
If the verse Flectamiis genua is sung by the deacon, the
subdeacon then kneels with him. He sings '' Levate " and so
himself rises first. If he wear the folded chasuble he takes it
off while the last collect is being sung. He hands it to the
first acolyte,^ who lays it on the credence table. He puts on
the folded chasuble again after he has been blessed at the end
of the epistle.
At the beginning of the last collect the M.C. brings the
book of lessons to the subdeacon at his place. The subdeacon
takes it, bowing to the M.C. before and after. He holds the
book, shut, against the breast, having the opening of the
pages towards his left. So he waits till the celebrant has
sung lesum Christum in the conclusion of the last collect.
Then he bows to the altar, goes to the middle before the
steps, genuflects, bows to the choir on either side, comes
back to his place behind the celebrant, opens the book and
reads the epistle.^ If a verse occur at which the rubric tells
us to kneel, he genuflects as he reads that, facing the altar,
on the lowest step. When he has finished the epistle he shuts
the book, goes again to the middle, genuflects and bows to
the choir, as before; he comes round to the epistle corner of
the altar, kneels there on the edge of the foot-pace, holding
the closed book upright. The celebrant lays his right hand
on the top of the book ; the subdeacon kisses it and is blessed.
He hands the book to the M.C. and takes the missal round
to the gospel side, genuflecting as he passes the middle.
He sets the missal here in its place, and stands by it, facing
across the sanctuary. So he waits for the celebrant. The
celebrant comes to read the gospel (fig. 10, p. 127). The sub-
deacon at his left answers the versicles, makes the sign of
the cross, bows with him and answers Laus tibi Christe at
the end. He then moves the missal towards the middle of
the altar.
If the choir sing a verse in the gradual at which all kneel»
the subdeacon does so with the celebrant, at his left hand.
^ If the " Gloria in excelsis " is not sung, the " Dominus vobiscum," as
above, follows at once after the " Kyrie eleison,"when the celebrant and
ministers come to the middle of the altar.
■^ Martinucci says: to the second acolyte (I, i, p. 191, § 96).
^ If it is the custom of the church that the epistle be read from a lectern,
the lectern will be put before the altar steps at the side before the epistle
(by one of the acolytes). The subdeacon lays the book, open, on it;
while reading- the epistle he rests the hands on the edge of the pages.
The lectern is moved away afterwards. This custom may be kept {Caer^
Ep.y Lib. II, cap. viii, §40: '' ubi ita consuetum sit, in ambone." Cfr.
S.R.C., 16 March 1591, no. 9, ad I).
IblGb /IDass 109
He waits at the celebrant's left while the incense is blessed,
then goes down and waits again before the lowest altar step,
rather to the left.
The deacon comes with the book of lessons and joins him
here (fig. ii, p. 128). The subdeacon genuflects and bows to
the choir with the deacon. He goes at his left, or immediately
before him,^ to the place where the gospel is sung. Here he
turns to face the deacon, standing between the acolytes
(fig. 12, p. 128). The deacon hands him the book of lessons.
He holds it open against his breast at a convenient height,
so that the deacon may sing from it. While the deacon sings
the gospel the subdeacon neither bows, nor genuflects, nor
makes any other sign.
If a lectern is used, it is put in place first and taken away
afterwards. The subdeacon stands behind it, resting his
hands on the upper edge of the book. If the gospel is sung
at an ambo, the subdeacon stands at the deacon's right,
hands him the thurible and turns the pages. ^
As soon as the gospel is ended the subdeacon takes the
book to the celebrant. Holding it open, he walks straight to
the celebrant at the epistle side of the altar, making no genu-
flection on the way, even if the Sanctissimum be exposed.
Arriving in front of the celebrant he holds the book before
him, pointing with the open palm to the place where the
gospel begins. When the celebrant has kissed the book the
subdeacon stands back a step, shuts the book, bows to the
celebrant, goes down the altar steps on the epistle side and
gives the book to the M.C., bowing before and after. He
stands there, facing the deacon, while the deacon incenses
the celebrant.
If there is to be a sermon at this point the subdeacon goes
to the left of the celebrant at the middle of the altar, genu-
flects there with the deacon, who has come up to the cele-
brant's right; so the celebrant and ministers go to the seats.
Otherwise the subdeacon goes to his place behind the deacon
and genuflects with him before the celebrant intones the creed.
He bows at the word Deum, then goes to the left of the cele-
brant, making no genuflection, and with him says the creed.
The celebrant and ministers go to sit at the seats, when they
have said the creed, exactly as they do at the Gloria in
excelsis. They uncover and bow at the words Et ijicarnatus
est^ except on the days noted at p. 103. They also bow at the
other verses noted at p. 85. When the deacon, during the
creed, rises to put the corporal on the altar, the subdeacon
^ Martinucci (I,i, p.184, §45): *' precedes him. '* Le Vavasseur (i, p. 459):
*' at his left or, better, preceding- him." Cfr. Rit. cel.^ vi, 5 (" a sinistris ")
and Caer. Ep., Lib. II, cap. viii, § 44: " deinde subdiaconus manibus
iunctis, ultimo diaconus."
^ Caer. Ep.^ Lib. II, cap. viii, § 45. Both cases are here provided.
I lo XTbe 1bol^ Sacrifice
rises too, first uncovering' and holding the biretta in his right.
He will either stand the whole time till the deacon comes
back to the seats, or sit as soon as the deacon has gone, then
rise ag"ain when he comes back.^ When the deacon comes
back he bows to him and sits as before.
Towards the end of the creed he g"oes with the celebrant
and deacon back to the altar, in the way already noticed
(p. 107). If there is no creed the ministers stand in line behind
the celebrant as soon as he has been incensed after the gospel.
The subdeacon stands behind the deacon while the cele-
brant sings Domimis vobismm and Oremus at the offertory.
He bows at the word Oremus^ then g-enuflects and goes to
the credence table. Here he receives the humeral veil on his
shoulders from the M.C. He takes the chalice veil from the
chalice ; then he holds the chalice at its knob in the left hand
bare (not throug^h the humeral veil). On the chalice are the
purificator, paten, pall. He lays the right end of the humeral
veil over the pall, lays his right hand, bare, on the chalice so
covered, and takes it to the altar direct by the shortest way,
making no genuflection. Here he puts the chalice on the
altar. The deacon removes the pall and paten. The sub-
deacon, still wearing" the humeral veil, cleans the inside of
the chalice with the purificator, then g-ives it to the deacon.
He takes the cruets from the acolyte and hands the cruet of
wine to the deacon. When the deacon has poured wine into
the chalice, the subdeacon holds the cruet of water up, bows
to the celebrant and says to him Benedicite pater reverende.
When the celebrant has blessed the water, the subdeacon
pours a little into the chalice and hands the cruet back to the
acolyte.
If there is no creed in the Mass, the subdeacon brings the
burse on the chalice. The deacon first takes this and spreads
the corporal (p. 117, n. i). Then all proceeds as above. The
deacon gives him the paten. He takes this in his right hand,
bare, covers it with the right end of the humeral veil, and so
rests it against the breast. Whenever he walks from one place
to another, when he kneels, while he is incensed, when he
answers the Orate fratres or joins in the Sanctus, he holds
the paten like this. So he goes straight to his place in the
middle, in front of the lowest altar step, g-enuflects on the
step and stands there, now holding the paten higher, to the
level of the eyes, supporting his right elbow with the left
hand, and letting the veil fall over it in front. Except when
he has some special office this is now his normal place till
the end of the Pater noster.
At the Orate fratres^ if the deacon is not yet back at his
place behind the celebrant, the subdeacon must answer. If so,
^ Both practices are allowed. See the Caer. Ep., Lib. II, cap. viii, § 54;
Merati, Pars II, tit. vi, § 41 (vol. i, p. 139); Martinucci, I, i, p. 186, § i.
1bigb /IDass 1 1 1
he lowers the paten to the level of the breast, bows, and so
says the response Suscipiat Dominus. Then he stands erect
and holds up the paten, as before.
When the deacon comes to incense him (after the choir) he
lowers the paten, turns to face the deacon on his right, bows
before and after being incensed, then turns to face the altar
and holds up the paten again. He does not genuflect.
At the Sanctus^ when the deacon goes to the right of the
celebrant, the subdeacon, lowering the paten, goes up to the
left.^ So they say the Sanctus with the celebrant. When
the deacon kneels for the elevation, the subdeacon also kneels,
in his place, lowering the paten (fig. 13, p. 129). He rises and
stands again after the elevation of the chalice.
When the celebrant sings the verse Et dimitte nobis dehita
nostra in the Lord's Prayer, the subdeacon genuflects and goes
to the altar, on the epistle side, to the right of the deacon.
He hands the paten to the deacon; then the acolyte, or
thurifer, takes the humeral veil from him. He genuflects and
goes back to his place at the middle, in front of the steps.
Here, without again genuflecting, he stands with folded
hands. When the celebrant sings Pax Domini, etc., he genu-
flects, goes to the left of the celebrant, and there again genu-
flects with the celebrant and deacon. Bowing towards the
altar he joins them in saying Agnus Deiy etc. He strikes the
breast at the words miserere nobis and dona nobis pacem. Then
he genuflects and goes back to his former place. At this place
the deacon comes to give him the pax. He turns towards
him, on the epistle side, bows before and after, and receives
the pax in the usual manner. Accompanied by the M.C. he
then goes to give the pax to the members of the choir, first
genuflecting. He gives the pax first to the person of greatest
dignity. If there is no such person present, he will begin with
the one nearest the altar, in the farthest row, on the gospel side.
Then he goes to the corresponding person on the epistle side.
He comes across to him who stands nearest the altar in the
second row on the gospel side; then to the correspondingperson
on the epistle side; and so on for each row, however many there
may be. Each time he passes the altar he genuflects in the
middle. In giving the pax first he stands in front of him who
will receive it, while this one bows to him. The subdeacon does
not bow in return. Then, putting his forearms and hands ex-
tended over those of the other and bowingover his left shoulder,
he says Pax tecum. The other answers Etcuni spiritii tiw. Both
then fold the hands and bow to each other. But if he has to
give the pax to a dignitary, he puts his arms under those of
the person who receives it. When he has given the pax to
the head of each line in the choir he comes back to the middle
^ In some places the subdeacon does not go up at the " Sanctus." The
S.R.C. (no. 2682, ad XXX) tolerates this.
1 1 2 ube 1bol^ Sacrifice
with the M.C. Here he genuflects, gives it to the M.C., goes
up to the right hand of the celebrant, genuflects again, and
stands there. At Domine non sum dignus he bows to the Sanc-
tissimum, not striking his breast. During the celebrant's Com-
munion he bows towards the Sanctissimum. Before the
celebrant's Communion in the form of wine the subdeacon
uncovers the chalice. The usual sign for him to do this is that
the celebrant touches the foot of the chalice. He genuflects
each time with the celebrant. The subdeacon pours the wine
into the chalice for the ablution, then he pours wine and water
over the celebrant's fingers and hands him the purificator.
He gives the cruets back to the acolyte; then he changes
places with the deacon. The deacon now comes to the epistle
side, the subdeacon to the gospel side. They genuflect, once
only, in the middle together, the subdeacon behind the deacon.
At the gospel side the subdeacon arranges the chalice, puri-
ficator, paten, pall, veil, corporal and burse, as they were at
the beginning of Mass. He takes the chalice so arranged in
his left, laying the right on the burse, and carries it to the
credence table, genuflecting as he passes the middle.
He comes back from the credence table and takes his place
behind the celebrant and deacon, on the ground, in front of
the lowest altar step. If the celebrant is still at the centre of
the altar the subdeacon genuflects on arriving at his place
also in the middle, not if he has to go at once to the epistle
side. He stands with folded hands behind the deacon, goes
with him and the celebrant to the middle, and back to the
epistle side. He stands facing the altar while the deacon sings
Ite niissa est^ or other versicle. Then, while the celebrant says
the prayer Placeat tibi^ he goes up to the gospel side, at the
same level as the deacon. He kneels with the deacon and
bows for the blessing. Then he rises, goes to the end of the
altar at the gospel side and assists the celebrant at the last
gospel, holding the altar-card or turning the pages of the missal.
If the last gospel is proper to the day, after the Ite missa
est the subdeacon goes to the epistle side, takes the missal
and carries it to the gospel side, genuflecting as he passes
the middle. Then he comes back to the middle and kneels at
the deacon's side for the blessing, as before. During the last
gospel he makes the responses. If he is holding the altar-card
he neither makes the sign of the cross nor genuflects at the
verse Et Verbum caro factum est. When the last gospel is
finished, he puts back the altar-card or shuts the book, comes
to the left hand of the celebrant, on the foot-pace, bows with
him to the cross, comes down to the floor of the church with
the celebrant and deacon, genuflects with the deacon, receives
and puts on his biretta, and goes to the sacristy in front of
the deacon. He will bow to the choir, if this is to be done,
with the celebrant and deacon, as he did on coming in.
1btab/lDass 113
In the sacristy he stands at the celebrant's left, bows to the
clergy with him, then to the cross and the celebrant. He first
takes off the maniple and folded chasuble, if this is used.
If after Mass prayers for the sovereign, or other prayers
are to be said before the altar, the subdeacon stands there
with the others and assists the celebrant, holding the book with
the deacon. He should take off the maniple before such prayers.
In case of necessity the place of the subdeacon may be taken
by a clerk in minor orders.' In this case he does not wear the
maniple, he does not pour water into the chalice at the offer-
tory, but leaves this to the deacon ; he does not cover nor
uncover the chalice; nor does he clean the chalice after the
ablutions. This is done by the celebrant. Otherwise he fulfils
all the office of subdeacon.
§9. THE DEACON
The deacon comes to the sacristy in due time before Mass
begins, washes his hands and vests. He does not put on the
maniple, nor the folded chasuble (if this is to be used) till the
celebrant has vested. He stands at the right of the celebrant.
At the sign of the M.C. he bows with uncovered head to the
cross, then to the celebrant. So he walks in the procession to
the sanctuary, wearing the biretta, behind the subdeacon. But
if the celebrant wears the cope, the deacon goes on his right
holding the end of the cope in his left hand. If he receives
holy water from the M.C. or subdeacon, he uncovers to make
the sign of the cross. If on entering the choir they are to bow
to its members, the deacon uncovers first, waits for the cele-
brant, takes his biretta, kissing the celebrant's hand and the
biretta, and hands it to the M.C. Otherwise he goes to the
right of the celebrant before the altar, and here takes his
biretta in the same way. The kiss is omitted in Masses for
the dead. Before the lowest altar step he genuflects with the
celebrant and subdeacon, then stands to begin the Mass. If
before Mass there is the Asperges ceremony, see pp. 87-90.
The deacon joins in the prayers at the altar steps, answer-
ing the celebrant with the subdeacon. He makes the sign of
the cross each time with the celebrant. While the celebrant
says the Confiteor the ministers do not bow. They bow to the
celebrant while they say the prayer Misereatur. They bow low
towards the altar while they say the Confiteor^ and turn
towards the celebrant at the words tihi pater and te pater.
They still bow while the celebrant says Misereatur; they stand
upright at the prayer, Indulgentiam. They bow again at the
versicles, Deus tu conversus, etc. Throughout the service
^ S.R.C., 14 March 1906: "numquam nisi adsit rationabilis causa." He
must at least be tonsured {ib.).
I
1 14 Xlbe Ibolp Sacrifice
when the deacon stands, he folds the hands before the breast,
unless he has to hold anything". When he holds something in
the right he lays the left extended on the breast. When he
sits he lays the hands extended on the knees. Whenever he
is by the side of the celebrant he genuflects with him.
He goes up to the altar with the celebrant, holding the cele-
brant's alb at the end as they go up the steps. At the altar he
takes the incense boat from the M.C., kisses the spoon, hands
it to the celebrant, and kisses his hand as he does so. When-
ever he hands anything to the celebrant he first kisses the
thing, then the celebrant's hand. When he takes anything
from him, he first kisses the hand, then the thing. These are
the " solita oscula," all omitted at Requiem Masses.
As he hands the spoon to the celebrant he says Benedicite
pater reverende. Only if the celebrant is a bishop does he say
pater reverendissime. The deacon takes the spoon from the
celebrant in the way described. When the incense is blessed
he takes the thurible, holding the chains low down in the
left hand, high up, just under the rings at the top, in the right.
So he hands it to the celebrant, again with the ''solita
oscula." ^
While the celebrant incenses the altar the deacon accom-
panies him at his right, holding the chasuble at the shoulder.
Then he takes the thurible from the celebrant, with the
" oscula." He holds as when he gave it to the celebrant, then
changes hands. He comes down on the epistle side, and here
incenses the celebrant with three double incensings, bowing
before and after (see fig. 6, p. 126). He hands the thurible to
the thurifer and goes to the right of the celebrant on the
highest step below the foot-pace. Here he will assist the
celebrant at the introit, pointing the place with the open
palm of the right hand, turning the leaves and so on (fig. 7,
p. 126). He answers the Kyrie eleison. If the celebrant and
ministers are to sit while the choir finishes the Kyrie^ at a sign
from the M.C. the deacon bows with the others to the altar,
turns so as to be now at the celebrant's left, and goes with him
and the subdeacon to the seats. Here he takes the celebrant's
birettafrom the M.C. and gives it to him with the solita oscula.
Then he takes his own, waits till the celebrant sits, then sits
and puts on his biretta. When they rise again, the deacon
first uncovers, stands, takes the celebrant's biretta with the
oscula, hands it to the M.C, and goes back to the altar by
the longer way at the celebrant's right, bowing- to the choir
on either side, and genuflecting with him in the middle before
they go up the steps.
If they do not sit during the Kyrie, the deacon goes to the
middle of the altar behind the celebrant, on his own step, and
^ The thurible is kissed at the disk to which are fixed the chains at
the top.
stands In the middle while the celebrant Intones Gloria in ex-
celsis Deo. He bows at the word Deo^ then goes up to the
celebrant's right, not genuflecting. Here he says the Gloria with
the celebrant, bowing and making the sign of the cross with
him. When they have said the Gloria the ministers genuflect
at the middle where they stand, ^o with the celebrant to the
seats and sit there, observing all that has been noted above
(p. 107). With the others, the deacon uncovers and bows at
the verses so marked (p. 85). They come back to the altar
as above when the choir sings Cum sancto Spiritu, at a sign
from the M.C. On going up the altar steps, the deacon always
lifts the celebrant's alb slightly at the end. He stands behind
the celebrant on the highest step while the Dominus vohiscum
is sung and then goes to the epistle side behind the celebrant.
He stands here during the collects (fig. 9, p. 127).
If the verse Flectamus genua is to be sung, the deacon
sings it, at the same time genuflecting. He rises again when
the subdeacon has said Levate. When the last collect is
finished the deacon goes to the right hand of the celebrant,
assists him at the epistle, and answers Deo gratias at the end.
He stands here while the celebrant reads the gradual, turning
back, to give the subdeacon room to receive the blessing, at
the end of the epistle. As soon as the celebrant has begun the
gospel, the deacon, at a sign from the M.C, takes from him
the book of lessons. He holds this, closed, against his breast,
with both hands, so that the opening of the pages be to the
left, holding the book up, so that the top be nearly to the level
of his eyes. So he goes to the middle in front of the lowest
altar step, bows to the choir on either side, genuflects and
goes up the steps. He lays the book of lessons on the middle
of the altar, and stands there (fig. 10, p. 127).
If he wear the folded chasuble, before he takes the book
from the M.C, he goes to the credence table, takes off" the
folded chasuble, assisted by an acolyte, and puts on the so-
called "broad stole" (p. 11). He wears this through the
Mass till he has taken the missal across the altar, to the
epistle side, for the Communion antiphon. Then he goes to
the credence table, takes it off, and puts on the folded chasuble
again.
When the incense is blessed before the gospel the deacon
assists in the usual manner. Then at once he goes down,
kneels on the edge of the foot-pace, bows low, and says the
prayer Munda cor meum. Then he rises, takes the book of
lessons from the altar, kneels on the foot-pace towards the
celebrant, and says lube domne benedicere. The celebrant
turns towards the deacon, gives his blessing, lays his hand
on the top of the closed book, and the deacon kisses his hand.
The deacon now rises, bows to the celebrant, and comes
down the altar steps to the floor of the church, where the
1 1 6 Ube 1bol^ Sacrifice
subdeacon awaits him. He stands here, at the right of the
subdeacon, still holding the closed book of lessons (fig. ii,
p. 128).
They genuflect, bow to the choir and go to the place where
the gospel is to be sung. In this procession the deacon walks
by the subdeacon's side or behind him.^ When they arrive at
the place (fig. 12, p. 128), the subdeacon turns and faces the
deacon, who puts the book into his hands, ^ opens it, and with
joined hands sings Dominus vohiscum. When he sings Sequentia
[or Initium\ sancti evangelii he makes the sign of the cross
with the thumb of the right hand at the place where the gospel
begins in the book, holding the left open on the book; then
he lays the left hand on the breast and makes the sign of the
cross with the right thumb on his forehead, mouth and breast.
He now takes the thurible from the M.C., and incenses the
book with three double incensings, to the middle, right and
left, gives back the thurible to the M.C., joins his hands, and
so sings the gospel. He bows or genuflects towards the book
if any verse is so marked.
At the end of the gospel he lays the open right palm at the
place where it begins, to show it to the subdeacon. Standing
where he is, he takes the thurible and turns towards the cele-
brant. When the celebrant has kissed the book he incenses
him with three double swings, bowing before and after, and
gives back the thurible to the M.C. He now goes and joins
the celebrant. If there is to be a sermon he goes to the cele-
brant's right, genuflects with him, and so accompanies him
to the sedilia, where they sit in the usual manner.
If there is no sermon, the deacon goes to his place behind
the celebrant on the highest step, genuflects at this place,
and stands while the Credo in tcnum Deum is intoned. He
bows at the word Deum, goes, without genuflecting, to the
celebrant's right, and there joins him in saying the creed. He
makes the sign of the cross, bows and genuflects with the
celebrant. Then, when they have said the creed, the celebrant
and ministers go to sit at the seats in the usual way. If there
is no creed, the deacon goes to stand behind the celebrant
at Dominus vohiscum and Oremus, and all follows as below
(p. 1 17). After the choir has sung the verse Et hom,o f actus estj
the deacon rises, leaves his biretta at his seat, bows to the
celebrant, and takes the burse containing the corporal from
the M.C. who brings it. He holds this in both hands at about
the level of the eyes and takes it to the altar. If he passes the
celebrant he bows to him, then to the choir; he genuflects on
the lowest altar step, goes up and puts the burse on the altar.
Now he takes out the corporal, puts the burse leaning against
a candlestick or the gradine, near the middle on the gospel
^ See p. 109, n. i.
^ Unless he puts it on the lectern or ambo (p. 109).
side. He spreads the corporal before the altar cross, arranges
the missal conveniently, genuflects there before the altar, not
laying his hands on the altar when he does so, and comes
back by the shorter way to his seat. Here he takes his biretta,
bows to the subdeacon, sits and covers himself. Towards the
end of the creed, at the sign from the M.C., the deacon, with
the others, goes back to the altar by the longer way, in the
usual manner.
The deacon stands behind the celebrant while Dominus
vohiscum and Oremus are sung. At the word Orernus he bows
and goes at once to the celebrant's right. The subdeacon
brings the chalice and paten. ^ The deacon takes off the pall
and puts it near the corporal. He takes the paten, with the
altar-bread on it, hands it to the celebrant, kissing first the
paten, then the celebrant's hand. If there is a ciborium with
bread to be consecrated he opens this and holds it near where
the celebrant holds the paten. When the offertory prayer is
ended he covers the ciborium. He takes the chalice from the
subdeacon in his left hand and pours in the wine, holding the
purificator with the thumb of the left hand against the stem
of the chalice. Usually the celebrant gives a sign to show how
much wine should be poured. The subdeacon then pours in
the water. The deacon wipes away any separate drops against
the sides of the chalice, takes it by the stem in the right, hold-
ing the foot in the left, and so hands it to the celebrant, kiss-
ing first the foot of the chalice then the celebrant's hand. He
has left the purificator on the altar near the corporal. As the
celebrant lifts the chalice, to make the offertory, the deacon
also holds it, having his right hand on its foot. He lays his
left against the breast. Looking up towards the crucifix, he
says the offertory prayer, Offerimus tibi, with the celebrant.
When the celebrant sets the chalice on the corporal, the
deacon covers it with the pall, and hands the paten to the
subdeacon. He now assists at the blessing of incense in the
usual way. He accompanies the celebrant while the altar is
incensed, holding the edge of the chasuble at the shoulder
with his left hand. After the incensing of the oblata he re-
moves the chalice towards the epistle side, but not outside
the corporal, while the altar cross is incensed. Then he puts
it back in the middle. He genuflects each time wnth the cele-
brant. At the end of the incensing of the altar he takes the
thurible, with the usual oscula, goes down and incenses the
celebrant as he did at the beginning of Mass, the thurifer
standing at his left. Accompanied by the thurifer, he now
incenses the choir. First they genuflect in the middle, then
^ If there has been no creed the subdeacon brings the burse on the
chalice. The deacon then first spreads the corporal, leaning" the burse
ag-ainst a candlestick or the gradine. While he does this the celebrant
stands away a little, towards the gospel side.
1 18 Zbc Ibolp Saeritlcc
the deacon incenses the choir on the gospel side.^ He bows
once to all on that side, incenses each person with one double
swing" of the thurible, then bows again. ^ He turns, genuflects
at the middle and goes, in the same way, to incense those on
the epistle side. He genuflects each time by the right side
of the subdeacon. Then he comes to the middle, to the
right of the subdeacon, genuflects, turns to him and incenses
him with two double incensings. He hands the thurible to
the thurifer, goes up to his place on the highest step behind
the celebrant, genuflects, turns and is himself incensed, bow-
ing to the thurifer before and after. He turns towards the
altar and does not again genuflect. If he is at his place in
time he answers the Orate fratres\ otherwise the subdeacon
does so. During the preface he stands behind the celebrant.
At its last words {supplici confessione dicentes) he ^oo-s,,, with-
out genuflecting, to the right of the celebrant ; bowing he says
the Sanctus with him. He makes the sign of the cross at the
word Benedictus. Then he goes to the left of the celebrant,
genuflecting as he passes the middle.
During the Canon the deacon stands at the celebrant's left,
by the missal, points out the places and turns the pages.
It is usual that he stand back a step or two at the com-
memoration of the living and of the dead, that he may not
hear the names spoken by the celebrant. At the words Quani
oblationem he goes to the other side of the celebrant, genu-
flecting in the middle. If there is a ciborium on the cor-
poral he opens it. He kneels on the edge of the foot-pace
and lifts the end of the chasuble at the elevation of the Host
(fig. 13, p. 129). He rises at once, as the celebrant rises
after his genuflection at the end of this elevation, covers the
ciborium, if there is one, and uncovers the chalice. Then
he kneels as before and again lifts the chasuble. Immediately
after the elevation of the chalice he rises again and covers it
with the pall. Then he genuflects with the celebrant. He
goes round to the left of the celebrant, genuflecting not in the
middle but in the place at which he arrives. Here he stays
pointing the places and turning the leaves.
At the words Per quern haec omnia he genuflects and goes
to the right of the celebrant again, not genuflecting in the
middle. When the celebrant says praestas nohis^ the deacon
uncovers the chalice and then genuflects with the celebrant.
He covers it again after the elevation at this point when the
celebrant has held his fingers over the chalice. He always
genuflects with the celebrant when he is at his side. Just
before the Pater noster^ at the words audenius dicere^ he genu-
flects, turns to the left and goes behind the celebrant on the
^ Or the side of greater digriity (see p. 29).
^ If prelates or canons in chapter be present, the deacon incenses them
first and bows to each separately before and after incensing him.
Ibigb/IDass 119
highest step. Here he does not again genuflect, but stands
there with folded hands during the Lord's Prayer. At the
words Dimitte nobis he genuflects with the subdeacon; both
^o to the epistle side, at the celebrant's right, the deacon
nearer to the celebrant.^ He takes the paten from the sub-
deacon, cleans it with the purificator, and hands it to the
celebrant, with the *' solita oscula." He uncovers the chalice,
genuflects, as always, with the celebrant and covers the chalice
again when the particle has been put into it. Standing here
on the right, he joins in saying the Agnus Dei. When that
prayer is ended he kneels on the edge of the foot-pace at
the right. When the celebrant has said the first Communion
prayer Domine lesit Christe qui dixisti apostolis tuis^ the deacon
rises; with joined hands he kisses the altar at the same time
as the celebrant, but outside the corporal, turns to the cele-
brant, bows, puts his arms under those of the celebrant, and
receives the pax from him in the usual manner (p. 27). He
bows again, genuflects to the Sanctissimum, goes to the sub-
deacon, and gives him the pax. According to the general rule,
he bows only after having given it. Then he comes up to the
celebrant's left, genuflects, and stays there till after the ablu-
tions. He bows low at the celebrant's Communion. If Holy
Communion is distributed during Mass, see pp. 130-132.
After the ablutions the deacon takes the missal to the
epistle side, genuflecting in the middle only. If he w^ears the
broad stole he now goes to the credence table, takes it off and
puts on the folded chasuble again. He now again takes his
place on the highest step behind the celebrant (either at the
epistle side or in the middle), without genuflecting. He follows
the celebrant to the middle for the Dominus vobiscum and goes
behind him to the epistle side for the post-communions. After
these he goes with the celebrant and subdeacon to the middle.
The celebrant sings Dominus vobiscum. The deacon turns to-
wards the people, with his back to the celebrant, and sings
Ite missa est. If the Sanctissimum be exposed he does not
turn his back to it, but steps back towards the gospel side
and looks across the sanctuary towards the epistle side. If
he has to sing either Benedicamtis Domino or Requiescant in
pace, he does not turn, but sings the versicle facing the altar.
When the celebrant has said the prayer Placeat tibi, the
^ Martinucci (I, i, pp. 226, 227) says that the deacon should answer:
**■ Sed libera nos a malo " when the celebrant has sung the Lord's Prayer,
also: '* Et cum spiritu tuo " after the " Pax," in a low voice. On the
other hand the Ephemerides liturgicae, xiii (1899), p. 736, declare that
there is no justification for this practice. No rubric in any liturgical book
nor any decree of the Congr. of Rites authorizes it. In the case of all
other responses the choir alone sings them ; no one else recites them as
well. There seems no reason why an exception should be made here,
except, apparently, to enable the celebrant to hurry on. He had better
•wait till the choir has performed its part of the liturgical function. See
Van der Stappen, iii, p. 448.
I20 TLhc Ibolp Sacrifice
deacon steps towards the epistle side facing the altar and
kneels on the edge of the foot-pace for the blessing. At the
blessing he makes the sign of the cross, bowing. During the
last gospel he stands at the place where he is with folded
hands. He makes the sign of the cross with the right thumb
on forehead, lips, and breast, and genuflects with the celebrant
at the words JS^ Verbtim caro factum est. He goes up to the
foot-pace at the right of the celebrant, bows to the altar with
him, and comes down to the ground with him and the sub-
deacon. He genuflects with them, takes the celebrant's
biretta and hands it to him, with the usual oscula, takes his
own, covers himself after the celebrant has done so, and so
goes to the sacristy behind the subdeacon, bowing to the
choir, if this is to be done, as when they came in. If prayers
are said after Mass, he stands with the others before the altar
and holds the book with the subdeacon.^ In the sacristy he
takes off" the biretta, bows to the clergy and celebrant, takes
off" the maniple (and folded chasuble, if he wears it). He con-
tinues to unvest after the celebrant has done so.
§ lo. THE CELEBRANT OF HIGH MASS
The priest who is to sing High Mass, after having made his
preparation, comes to the place of vesting, washes his hands
and vests (the ministers having already done so), saying the
prayers in the missal as he puts on each vestment. He waits
there, between the deacon and subdeacon, wearing the biretta,
till the M.C. gives the sign. Uncovering he then bows to the
cross in the sacristy, to the deacon and subdeacon, and follows
the rest of the procession in the last place. ^ If the deacon give
him holy water on leaving the sacristy, he uncovers to make
the sign of the cross. If the procession passes an altar where
the Sanctissimum is reserved the celebrant genuflects to it.
If the members of the choir are in their places, and are to be
saluted, he uncovers at the entrance of the choir, gives his
biretta to the deacon, and bows as described at p. 88, n. 3.
Otherwise he goes straight to the altar steps. Here he un-
covers. If the Sanctissimum is reserved at the high altar he
genuflects, if not he bows low to the altar. For the Asperges
ceremony see pp. 87-90.
At High Mass the celebrant uses three tones of voice. Some
parts of the Mass are sung aloud, to the plain-chant melody
provided. This is the vox sonora. All the other prayers
said aloud at Low Mass (the Gloria in excelsis, gospel, creed,
SanctuSy etc.) are spoken at High Mass, voce svbmissa.
^ Strictly, the celebrant and ministers should take off the maniple
before these prayers, as if one of them preach.
^ If he wears the cope he walks between the ministers, who hold
its ends.
IbtOb/IDass 121
This means loud enough to be heard by those around, but not
so loud as to disturb the singing. The form of blessing the
people, however, is specially noted as said " voce intelligibili "
[Rit. eel. xii, i). The third tone is vox secret a, quite low,
yet so that he can hear himself. The prayers said secretely at
Low Mass (the offertory prayers, Canon, Communion prayers,
etc.) are said in this same tone at High Mass.
Standing before the lowest altar step, between the ministers,
the celebrant begins the Mass. He bows low while he says
the Confiteor. At the words vohis fratres and vos fratres he
turns first towards the deacon, then to the subdeacon. He
remains bowing while the ministers say the Misereatiir. He
does not bow to them when they do so saying the Confiteor.
He ^OQ.s up to the altar, kisses it in the middle, then puts
incense into the thurible three times with the spoon, saying
Ab ilia henedicaris in euius honore cremaheris. Amen, after the
deacon has said Benedicite pater reverende. He gives the
spoon to the deacon, and makes the sign of the cross over the
thurible.^ While he puts the incense into the thurible and
blesses it, he lays the left hand on the breast.' This is the
invariable way in which incense is blessed. The deacon hands
him the thurible and he proceeds to incense the altar. This is
done in the same way at the offertory. If the Sanctissimum
be reserved in the tabernacle, he first genuflects, otherwise
he bows low tow^ards the altar cross. He incenses the altar
cross with three double incensings.^ Then he either genuflects
or bows, as he did before. If there are relics or images be-
tween the candlesticks he next incenses these, first those on
the gospel side, making two double swings of the thurible for
all of them together, without moving himself from the middle
of the altar, or bowing to them.* He again bows to the cross,
or genuflects to the Blessed Sacrament, and incenses in the
same way those on the epistle side. Then, without again
bowing or genuflecting, he continues the incensing of the
altar. He walks before the altar to the epistle side ; as he does
so he incenses it over the upper part, the mensa, with three
single swings of the thurible, one opposite each of the altar
candles. = At the epistle corner he swings the thurible twice
along the side, then returns to the middle, again making
^ It is generally said that the celebrant should pronounce this formula,
" Ab illo henedicaris," etc., while putting the incense on the charcoal.
Then he makes the sign of the cross, saying nothing. Merati, Pars II,
tit. iv, § 21 (tom. i, p. 120); Van der Stappen, iii, p. 424; Martinucci,
I) i' P- 73> § 2; Le Vavasseur, i, p. 423. This is also in accordance with
a decision of the S.R.C. See p. 25, n. 2.
■^ See p. 25, n. 3. ^ S.R.C, 29 maii 1900, ad II.
* Caer. Ep.^ Lib. I, cap. xxiii, § 6.
^ The candles are only convenient directions. Xot they, but the altar
is incensed. It is incensed three times on either side, whatever the
number of candlesticks may be.
122 u\)c Ibol^ Sacrifice
three single swings along the top of the altar, bows, or genu-
flects. He now does exactly the same on the gospel side, first
three single swings towards the candlesticks, two at the
gospel end, three coming back, towards the candlesticks.
Having finished this, he does not quite come to the middle, nor
does he here bow or genuflect ; but he goes back to the gospel
end and incenses the front of the altar, where the frontal
hangs, with three single swings ; genuflecting or bowing he
continues along the epistle side, again incensing the frontal
three times along the epistle side. So he arrives at the epistle
end of the altar; here he hands the thurible to the deacon.
Except at the point noted he always bows or genuflects when
he passes the middle of the altar. In incensing the altar he
swings the thurible in single, not double swings.^ For all this
see fig. 4. The manner is the same, whenever the altar is
incensed. At the epistle end of the altar, having given the
thurible to the deacon, the celebrant stands facing him with
his left to the altar and is incensed, bowing before and
after.
Turning to the altar he says the introit and Kyrie eleison^
the deacon answering. If the singing oi\hQ. Kyrie takes much
time, so that the celebrant and ministers sit during it, the
M.C. gives a sign, the celebrant bows to the altar cross and
goes to the seats, without genuflecting, between the deacon
and subdeacon. He sits first, takes his biretta from the deacon,
and puts it on. While he sits he lays the hands stretched out,
with the palms downwards, on the knees. When they rise, the
ministers rise first; the celebrant uncovers, hands his biretta
to the deacon, then stands. He goes back to the altar by the
longer way, bowing to the choir, bows to the altar at the foot
of the steps, or genuflects if the Sanctissimum be reserved
there, goes up the steps. This is the invariable rule for sitting
at the seats and returning to the altar.
At the altar the celebrant intones Gloria in excelsis Deo, and
continues with the ministers.^ At the end he bows, or genu-
flects, and they go to the seats as before. The celebrant un-
covers and bows during the sung Gloria at the special verses
so noted.
When he returns to the altar he kisses it in the middle,
turns to the people, and sings Dominus vobiscum. Then he goes
to the epistle side and sings the collects. After the last collect
he reads the epistle, gradual, tract, sequence, ov Alleluia vQvse.
^ According to the Rit. eel.., iv, 4, the Caer. Ep., and most authors, the
altar is incensed with single incensations. Nor is it possible to make
each swing a double one without inconvenience and loss of dignity. The
rubrics require the "ductus duplex" for incensing the cross and relics
only. Cfr. Martinucci (Menghini's note), I, i, p. 74, n. 4.
^ *' Submissa voce " {Kit. ceL^ iv, 7). This means in such a tone that he
can be heard by those around. See p. 120.
FIG. 4. INCENSING THE ALTAR
FIG. 5. INCENSING THE OBLATA
123
124 XTbe 1bolp Sacrifice
When the subdeacon has read the epistle he comes to the
celebrant, at the epistle side, holding the book of lessons.
The celebrant turns to him and lays the right hand on the top
of the closed book, the left on the breast. The subdeacon
kisses the celebrant's hand; the celebrant makes the sign of
the cross over the subdeacon, saying nothing.
If there is a long sequence the celebrant may go, with the
ministers, to sit at the sedilia. Otherwise he goes to the
middle, says the prayer Munda cor meum and the gospel, as
at Low Mass. At the end he does not kiss the missal ; nor
does he say Per evangelica dicta, etc. He comes to the middle
of the altar, puts incense into the thurible, and blesses it in
the usual way.
The deacon now kneels sideways before him. The celebrant
turns to the deacon, gives him the blessing with the form in
the missal, Dominus sit in corde tuo, etc., and makes the sign
of the cross over him, at the invocation of the Holy Trinity.
He lays his hand on the top of the book of lessons and the
deacon kisses it.
He goes to the epistle side and stands there with joined
hands, facing the altar, till the deacon sings Dominus vobis-
cum. When the deacon sings Sequentia sancti evangelii, etc. ,
the celebrant also makes the sign of the cross with the thumb
on forehead, lips and breast. At the beginning of the gospel
he turns towards the place where the deacon sings it. If the
holy Name is sung, he bows towards the altar cross ; at the
name of the Blessed Virgin or of the saint of the feast he
bows without turning.
At the end of the sung gospel the subdeacon brings the
book of lessons to the celebrant and shows him the place
where it begins. The celebrant kisses the book at this place.
He is then incensed by the deacon standing at the same
place, bowing before and after.
If there is a sermon he goes to the middle, bows or genu-
flects, and goes to the sedilia in the usual way; at the end he
comes back by the longer way to the altar.^
Standing at the middle he intones Credo in unum Deum,
and continues in a low voice with the ministers. He genu-
flects while saying the verse Et incarnatus est, etc. Then,
with the ministers, he goes to the seats and sits as before.
He uncovers and bows at the special verses and at the words
Et incarnatus est, etc. If there is no creed, as soon as he is
^ If the celebrant himself preaches, he may do so at the altar, in which
case he need only take off the maniple and hand it to the M.C., who lays
it at the sedile. If he preach from a pulpit, g-enerally he will go to the
sedilia with the ministers, take off the chasuble and maniple (assisted by
the M.C.), and will leave them there. The M.C. may accompany him to
the pulpit. The ministers sit at the sedilia. At the end of the sermon the
celebrant comes to the sedilia and puts on the chasuble and maniple;
the ministers go with him, in the usual (longer) way, to the altar.
I
IbiQb /IDass 125
incensed, he goes at once to the middle and continues Mass,
as follows.
On returning" to the altar after the creed he kisses it, turns
and sings Dominus vohiscum^ then, turning" back, Oremus\ he
reads the offertory antiphon. He takes the paten from the
deacon and says the prayer for the offertory of the bread,
Suscipe sancte Pater. He blesses the water, held by the sub-
deacon, with the usual form, laying" meanwhile the left hand
on the altar. The deacon hands him the chalice ; holding" it
up he says the prayer Offerimus tihi with the deacon.
At High Mass the celebrant never covers nor uncovers the
chalice himself.^ When this is to be done he gives the sign
to the deacon by touching its foot. When he has said the
prayers In spiritu humilitatis and Vent sanctificator^ he puts
incense into the thurible in the usual way. But this time
there is a special formula for blessing it, Per intercessionem
beati MichaeliSy etc. He takes the thurible and incenses the
oblata. In doing this he makes the sign of the cross over
the bread and chalice three times with the thurible ; he then
forms two circles round them from right to left, and one circle
from left to right. ^ Meanwhile he says the prayer Incensum
istud a te benedictum, etc., as in the missal. Then he proceeds
to incense the altar, exactly as before, saying meanwhile
Dirigatur Domine incensum tsiudy etc. At the epistle corner
he hands the thurible to the deacon, saying Accendat in nobis
Dominus. He is himself incensed as before; then he turns to
the acolytes and washes his hands, saying the Lavaho. He
comes back to the middle and continues Mass as at Low
Mass. He sings the preface, Pater noster, and Pax. Other-
wise there is no difference from Low Mass, till the end of the
first Communion prayer Domine lesu Christe qui dixisti^ except
that the deacon uncovers the chalice.
At the end of this prayer the celebrant kisses the altar,
turns to the deacon at his right and gives him the pax in the
usual form (p. 27). Then, turning again to the altar and
bowing as before, he says the second and third prayers before
his Communion, and so continues.
If Holy Communion is to be distributed during High Mass
see the rules at pp. 130-132.
After his Communion the celebrant holds the chalice that
the subdeacon may pour in wine, then wine and water for the
ablutions. Leaving the chalice, paten, pall and purificator
unarranged at the middle, he goes to the epistle side and
reads the Communion antiphon. When the choir has finished
singing this he comes to the middle for the Dominus vobiscum^
then goes back to the epistle side for the post-communions.
He stands at the middle, facing the people, while the deacon
^ Except the one case when a clerk, not ordained subdeacon, acts as
such (see p. 113). 2 gee fig. 5.
FIGURES
O F
HIGH MASS
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FIG. 6. INCENSING THE CELEBRANT BEFORE THE INTROIT
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FIG. 7. THE INTROIT
The celebrant and ministers form a semicircle
126
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FIG. 8. AT THE SEDILIA
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FIG. 9. THE COLLECTS
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FIG. 10. THE CELEBRANT READS THE GOSPEL
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FIG. II.
BEFORE THE GOSPEL
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FIG
12. THE GOSPEL
128
1bigb /IDass
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FIG. 13. THE ELEVATION
sings I^e missa est, but faces the altar if the form be Bene-
dicamus Domino or Requiescant in pace. Bowing he says the
prayer Placeat tihi. If there is a last gospel special to the
day, the celebrant should wait before giving the blessing, that
the subdeacon may have time to carry the missal across. He
turns to give the blessing ^ and says the last gospel as at Low
Mass. Then coming to the middle of the altar he bows, comes
down the steps to the floor of the church, here bows or genu-
flects, takes his biretta from the deacon, bows to the choir (if
this is to be done), covers himself and follows the procession,
himself last, to the sacristy. If prayers are to be said or sung
after Mass, the celebrant makes the bow or genuflection first,
stands for them, then bows or genuflects again.-
In the sacristy he with the ministers bows to the clergy, if
they are present, on either side, beginning normally with those
on the right, bows to the cross and to the deacon and sub-
deacon,^ unvests.
^ He should wait till the response, "Deo gratias," is finished. He
says the formula of blessing" just as at Low Mass, that is loud enough to
be heard {^Rit. cel.^ xii, 7: " eadem voce et modo quo in missis privatis ").
This is the only case of words spoken (not sung") in this manner at Hig-h
Mass. Cfr. Rit. eel., xii, i: " dicit voce intellig^ibili."
^ He ought to take off the maniple before these prayers; see p. 120.
n. I.
^ Bareheaded in each case.
K
130 Xlbe Ibolig Sacrifice
§ II. HOLY COMMUNION DURING HIGH MASS
On Maundy Thursday there is a distribution of Holy Com-
munion at High Mass. This does not often occur on other
days ; but any Catholic has normally a right to present him-
self for Communion at any Mass, on condition that he is in a
state of grace and fasting from midnight. Should then there
be a distribution of Communion at High Mass the following
rules are to be observed.^
As soon as the celebrant has received Communion under
the form of bread, the M.C. gives a sign to the members of
the choir, if they w^ill make their Communion. They come to the
middle of the sanctuary two and two, without birettas, the
hands joined, and kneel there.
The torch-bearers do not go away after the elevation, but
stay kneeling till the Communion.
The members of the choir who do not make their Com-
munion remain in their places, stand during the Confiteor,
Indulgentiam and all the time. When the celebrant has re-
ceived Communion in the form of wine, the deacon at his left
covers the chalice and puts it aside towards the gospel side,
but not outside the corporal. The deacon and subdeacon
genuflect and change places, the deacon going to the right of
the celebrant, the subdeacon to his left. The celebrant and
ministers genuflect ; ^ the deacon opens the ciborium and moves
it to the middle of the corporal ; all three genuflect. The
deacon and subdeacon go to the ends of the foot-pace and
stand on the highest step below it, facing each other one on
each side. The deacon, bowing, sings the Conjiteor.^ The
subdeacon at the other side stands and bows low.
As soon as the Confiteor is begun, the acolytes, or, if they
hold torches, the M.C. and the thurifer, take the Communion
cloth, come with it to the middle before the lowest step,
genuflect, separate, each holding one end of the cloth, and
go to kneel at the ends of the foot-pace, facing each other
and holding the cloth stretched across between them.
The celebrant faces the people, says Mise^-eatur and In-
dulgentiam^ then turns towards the altar. He genuflects,
takes the ciborium in his left, holds a consecrated particle in
the right above it, and says Ecce Agnus Dei. Meanwhile the
deacon and subdeacon come round to the other side of the
^ Gavanti-Merati, i, pp. 185-186; Martinucci-Menghini, I, ii, pp. 70-
75; Le Vavasseur, i, pp. 477-482; De Herdt, i, pp. 478-480.
'^ Supposing- that the ciborium is on the altar, as when the particles
have been consecrated at the Mass. If it is in the tabernacle, the deacon
first opens the tabernacle, then they genuflect.
' At Requiem Masses the deacon does not sing the "Confiteor," but
says it aloud.
Communion cloth, genuflect, and kneel there. ^ So the cele-
brant gives them Communion over the cloth. The deacon
and subdeacon, if they make their Communion, always do so
before anyone else. The ministers then go to the celebrant's
side, the deacon at his right, on the gospel side, the sub-
deacon at the epistle side. The deacon takes the paten and
holds it while Communion is given under the mouth of each
communicant. The subdeacon stands with folded hands. If
the two who hold the Communion cloth make their Com-
munion, they do so immediately after the ministers. In this
case they take away the cloth for the time, kneel together on
the edge of the foot-pace, and there receive Communion.
Then they again spread out the cloth.
At the hidulgentiam the members of the choir in the middle
of the sanctuary kneel upright and make the sign of the cross.
Priests and deacons wear stoles of the colour of the day.
The M.C. must see that these are ready; he hands them to
the communicants just before they leave their places in the
choir. They put them on as they kneel in the middle. After
the third Dorni?ie non sum dignus all rise. As soon as the
ministers, or those who hold the cloth, have made their Com-
munion, the two members of the choir genuflect, come forward
and kneel on the edge of the foot-pace, or on the highest step
below it. When they have received Communion, they rise and
stand aside to make room for the next two. These come for-
ward ; all four genuflect together. This is repeated as long as
Communion is distributed. Those who have made their Com-
munion go straight back to their places in choir and there
stand or kneel as do the others in choir. If the torch-bearers
receive Communion they do so after the clergy of the choir.
If there is no one in holy orders, they do so before the
members of the choir. When they are about to come up for
Communion they hand their torches to others, to hold till they
come back to take them again. If the number of communicants
is uneven, at the end three approach together. If there are
many communicants, and if there is room, they may approach
four at a time, instead of two.
If laymen are to communicate, when the members of the
choir have done so, the acolytes, or those who hold the com-
munion cloth, come to the middle, genuflect, fold it, and take
it back to the credence table. The celebrant and ministers
then go to the Communion rail and give Holy Communion to
the people, accompanied by two torch-bearers.
After Communion the celebrant consumes what may remain
of the holy species, if the altar has no tabernacle. The ciborium
is then purified by the subdeacon, with the chalice. If there
is a tabernacle, the deacon may put the ciborium into it, the
celebrant and both ministers genuflecting before and after.
^ If they are to receive Holy Communion.
1 32 Ube Ibol^ Sacrifice
This order for members of the choir, that they come to the
middle, then go up to the altar two and two, genuflect and
separate, as described above, is to be observed not only for
Communion, but on all occasions when they go to receive
anything, blessed candles, ashes, palms; or when they go to
kiss a relic.
CHAPTER XII
HIGH MASS FOR THE DEAD
AT Mass for the Dead certain special rules are ob-
served.^ The vestments are black. The altar frontal
should also be black. If the Sanctissimum is re-
served on the altar, it is better that it should be re-
moved. If this cannot be done, the tabernacle veil
must be violet. It is never allowed to hang a black tabernacle
veil in front of the Blessed Sacrament. The frontal may be
either black or violet. The altar candles should, if possible,
be of unbleached wax. The carpet in front of the altar covers
only the foot-pace, not the altar steps. The seats are bare.
The credence table is covered with a white linen cloth as usual.
On it are placed the chalice, cruets, and all that is needed for
High Mass, also candles to be given to the clergy, and the
holy water vessel and sprinkler, if the absolution will follow.
No humeral veil is required. Incense is not wanted till the
offertory. The processional cross may be put near the credence
table; not at the head of the coffin, if this is present.
All kisses of hands or things are omitted.^ While the cele-
brant and ministers say the confession the M.C. kneels on the
ground at the epistle side. The altar is not incensed at the
beginning of Mass, but the ministers go up to the altar with
the celebrant, as usual, and stand at his sides. They do not
genuflect when the celebrant kisses the altar. They go, with
the celebrant, to the epistle side for the introit. At the introit
the celebrant does not make the sign of the cross on himself.
He lays the left hand on the altar and makes the cross over
the book with the right. The ministers do not make the sign
at all.
During the collects the clergy in the choir kneel. After the
epistle the subdeacon does not go to be blessed by the cele-
brant, but gives the book of lessons to the acolyte and joins
the deacon. When the celebrant has said the sequence he and
the ministers may go, by the shorter way, to sit at the seats.
Candles may be distributed to the clergy in choir by the M.C.
or his assistants. They light these just before the gospel, hold
them lighted during the gospel, extinguish them ; light them
again and hold them lighted from the Sanctiis till the end of
the Communion.
The celebrant and ministers, if they sit during the sequence,
go back to the altar towards its end, at about the verse, Oro
supple X et acclinis.
^ Gavanti-Merati, i, pp. 193-199; Martinucci-Menghini, I, i, pp. 194-
i95» 234-235, 278-279; LeVavasseur, i, 493-499 5 ^e Herdt, ii, 7-11; Van
der Stappen, ii, pp. 303-305; Wapelhorst, pp. 169-171.
^ Except of the paten after Pater noster. Caer. Ep., Lib. I, cap. xviii,
§ 16. The paten and chalice are not kissed at the offertory.
^Z2>
1 34 Ubc Ibol^ Sacrifice
Before the gfospel the deacon kneels as usual to say the
Munda cormeum^ but he does not ^q to receive the celebrant's
blessing".
No incense is blessed before the gospel, nor is the book in-
censed. The acolytes go, as usual, to stand on either side of
the subdeacon, who holds the book ; but they carry no candles.
They stand with joined hands.
After the gospel the celebrant is not incensed, nor does the
subdeacon take him the book to be kissed. Instead he hands
it at once to the M.C., who takes it to the credence table.
The ministers go to their places behind the celebrant, genu-
flect there and stand while he sings Dotninus vohisciini and
Orenius.
Then the deacon, not genuflecting, goes to the right of the
celebrant. The subdeacon genuflects, goes to the credence
table, takes the chalice covered by the chalice veil and burse
(without the humeral veil) and carries it to the altar. The
deacon spreads the corporal; the subdeacon uncovers the
chalice, handing the chalice veil to the acolyte. He pours
water into the chalice, not asking for the blessing. The sub-
deacon does not hold the paten at Requiem Masses, so he
goes at once to the left of the celebrant, genuflecting as he
passes the middle. After the offertory of the chalice, the deacon
puts the paten so that part of it lies under the corporal, as at
Low Mass ; he covers the other part with the purificator.
Incense is blessed as usual ; the oblata and altar are incensed.
But then the celebrant only receives incense, not the ministers
nor choir. The ministers wash the celebrant's hands, the
deacon taking the towel, the subdeacon the water cruet and
dish.^ Or this may be done, as usual, by the acolytes, in which
case the ministers stand in line behind the celebrant, as during
the collects.^ In any case they will be in line behind the cele-
brant after the washing of hands. The deacon answers Orate
fratres. At the end of the preface the deacon goes to the
right of the celebrant, the subdeacon to his left, to join with
him in saying the Sanctus, as usual. Then the subdeacon
goes down to the middle in front of the lowest step, and
stands there with folded hands. The deacon goes to the book
and assists the celebrant. At the words Quarn ohlatioiiem the
deacon, as usual, goes round to the celebrant's right; the
subdeacon genuflects with him, behind him, as he passes the
middle, goes to the epistle side, here kneels on the lowest
step facing the gospel side of the sanctuary, takes the thurible
from the thurifer, who has already put incense into it, and
incenses the Sanctissimum with three double swings of the
^ Martinucci-Menghini, I, i, p. 195, § 129; p. 235, § 166.
^ Le Vavasseur, i, p. 497, who maintains that it is more correct for the
acolytes to wash the celebrant's hands, since no rubric makes an excep-
tion for Requiem Mass in this matter («6. , n. i).
IbiQb /IDass tor tbe Dea^ 135
thurible. He then rises, hands the thurible back to the thurifer,
gfoes to his place in the middle, genuflects, and stands there
till Pax Domini sit semper vobiscum. The acolytes, or other
servers, who have come to kneel with torches before the eleva-
tion, stay kneeling to the Communion. The members of the
choir kneel from the Sanctus to the end of the response after
Pax Dom,ini^ etc. They hold their candles lighted from the
Sanctus to the Communion.
Towards the end of the Lord's Prayer (at Dimitte nobis) the
deacon genuflects, goes to the celebrant's right and hands
him the paten. He remains standing there. Just before
Agnus Dei the subdeacon genuflects and goes to the cele-
brant's left. They say Agyius Dei (in the special form for
Requiems) with the celebrant, not striking the breast. There
is no kiss of peace; so the ministers change their places at
once, each genuflecting before and after. After the last
Do7ni?ius vobiscum the deacon, not turning round, sings Re-
quiescant in pace (always in the plural). The celebrant should
say this in a low voice. He, too, does not turn. There is no
blessing. The subdeacon goes at once to the place where is
the altar-card for the last gospel ; the deacon stands rather
towards the epistle side.
If the absolutions follow,' the thurifer must prepare the
thurible during the last gospel. For the absolutions, see
ch. XXX, pp. 420-422.
If a sermon or panegyric about the dead person is preached,
it comes at the end of Mass, before the absolution. The
preacher wears no surplice, but only a cassock and cloak.'
A bishop or prelate may wear the rochet and mozzetta or
mantellettum.
^ There is no law that absolution at a catafalque must follow a Requiem
Mass. The rubric of the Missal says only: " si facienda est Absolutio,"
etc. {Rit. eel., xiii, 4), and the Congr. of Rites says expressly: " Non ex
obligatione sed ad arbitrium facienda est absolutio in anniversariis
mortuorum " (S.R.C., 31 iul. 1665, no. 1322, ad VI).
^ The cloak usually worn is the garment called in Italian "ferraiolo. "
CHAPTER XIII
SUNG MASS (MISSA CANTATA)
WITHOUT DEACON AND
SUBDEACON
S I. THE SIMPLER FORM
T
HERE are two ways of celebrating a Sung Mass
without sacred ministers. The rules for the choir
are the same as those for High Mass in any
case.^
The first way supposes no servers but two aco-
lytes, or even one.^ In this case the ceremonies are almost the
same as at Low Mass (for which see pp. 76-83). The only differ-
ences are these. When the celebrant sits at the seat, that is
during the sung Gloria in excelsis^ creed, and possibly the Kyrie
eleison and sequence the acolytes go to the middle, genuflect,
go to the seat. The first acolyte hands the biretta to the cele-
brant with the usual kisses, then arranges his chasuble over
the sedile. They stand on either side of the celebrant, facing
each other, with joined hands. ^ The first acolyte takes the
biretta from the celebrant before he rises, with the same
^'solita oscula," and lifts the chasuble from the seat. They
follow him to the altar. At the verses so marked in the sung
Gloria and creed they bow to the altar. They genuflect at the
verse Et incarnatus est, etc.
The ceremonies performed by the celebrant do not differ
from those of Low Mass. He sings all that is sung at High
Mass, including the gospel, indite tnissa est or other versicle.
The epistle may be read by a clerk ordained Reader. He does
not go to the celebrant for the blessing, but to the middle,
genuflects, then takes the book of lessons back to the credence
table. There may be torch-bearers at the elevation. If so,
they observe the rule of High Mass. They go to fetch their
torches at the preface, come out with them at the Sanctis,
genuflect in the middle, then kneel, one on either side, in the
middle of the sanctuary till after the elevation. They genuflect
again before the altar and take the torches back to the sacristy.
But at Masses for the dead, on fast days, and when others
besides the celebrant will receive Holy Communion they stay
till after the Communion.
^ Mutatis mutandis, since there is no kiss of peace and may be no
incense.
' Martinucci-Menghini, I, i, pp. 317-324; LeVavasseur, i, pp. 515-516;
Van der Stappen, iii, pp. 407-420; Wapelhorst, pp. 174-177.
•'' This is Martinucci's rule {I.e., p. 320, no. 17). However, often they
^o to sit on a bench.
136
Sung /IDass wttbout Beacon anb Subt)eacon 137
§ 2. THE MORE SOLEMN FORM
The other form of Sung- Mass without deacon and subdeacon
is more solemn. It supposes a M.C./ acolytes, thurifer, torch-
bearers, and partakes more of the nature of High Mass, ex-
cept for the absence of the sacred ministers. This form is not
used at Rome, where there is no difficulty in celebrating" High
Mass. It is indeed expressly forbidden to use incense at Mass
without deacon and subdeacon, unless there be a custom ap-
proved by the Ordinary to the contrary." In Eng-land, in the
great majority of churches, it is impossible to provide sacred
ministers. In such churches, therefore, High Mass is hardly
ever celebrated. As a substitute for High Mass it has long
been the custom to celebrate this kind of Missa cantata, as
the principal Mass on Sundays and feasts. This is done with
the knowledge and approval of the bishops. There can there-
fore be no doubt that we have here a case of the custom
allowed by the Congregation of Rites.
In this Missa cantata the same server can perform the
function of both thurifer and M.C.; but it is better to have
two persons.
The manner of celebration is as follows: '
The servers vest in good time in the sacristy. Six candles
on the altar are lit. The M.C. assists the celebrant to vest.
All bow to the cross, at a sign from the M.C, and go to the
sanctuary in procession, in this order. The thurifer goes first,
with joined hands ; he is followed by the acolytes carrying
their candles, any other servers who may, later, be torch-
bearers, the M.C, lastly the celebrant wearing the biretta.
Before the altar the celebrant uncovers and hands the
biretta to the M.C, who receives it with the solita oscula and
takes it to the sedile. All genuflect together.
If the Asperses ceremony is to take place, the celebrant will
come from the sacristy in a cope of the colour of the day,^ the
M.C or thurifer carries the holy water vessel and sprinkler.
Two servers may hold the ends of the cope, one at either side.
At the altar the celebrant and servers kneel. The M.C' is at
his left, then at the right he hands the sprinkler to the cele-
brant, with the solita oscula. The celebrant takes it, intones
Asperges me Domine^ or, in Paschal time, Vidi aquam^ and
sprinkles the altar in the middle, on the gospel side, on
the epistle side. If necessary, a server holds the Ritus ser-
^ S.R.C., 25 September 1875, no. 3377, ad I.
^ S.R.C., 18 March 1874, no. 3328; 9 iun. 1884, no. 361 1, etc.
^ Le Vavasseur, i, pp. 516-525.
* In this case the chasuble and maniple must be laid out on the sedile
beforehand.
* Or thurifer, if the M.C. carries the holy water.
138 XTbe 1bolp Sacrifice
vandus book before him. The celebrant makes the sign of
the cross on his forehead with the sprinkler,^ then rises and
sprinkles the servers on the gospel and epistle sides. He and
the M.C.^ genuflect, turn and go down the church, sprinkling
the choir and people on the gospel side. The M.C. walks at
his right, holding the cope. Meanwhile the celebrant recites
the antiphon and verse of the psalm, as in the Ritual.^ At the
end of the church they turn, the M.C. keeping to the cele-
brant's left, and come back to the altar, sprinkling the people
on the epistle side. When they come in front of the altar they
genuflect. The celebrant gives back the sprinkler to the M.C.
who receives it with the oscula, as usual. Standing before the
altar the celebrant sings the versicles Ostende 7iobiSy etc., as in
the ritual.
Meanwhile the acolytes have taken their candles and put
them lighted on the credence table, as soon as the celebrant
leaves the altar. They stay by the credence table standing.
The celebrant, after the Asperges ceremony, goes to the
seat with the M.C. The M.C. puts down the vessel of holy
water and the sprinkler. Assisted by him, the celebrant takes
off the cope and vests in the maniple and chasuble. The first
acolyte takes the cope to the sacristy. The thurifer must now
^0 to prepare the thurible.
The celebrant and M.C. come to the front of the altar steps
and genuflect. Mass begins, the M.C. answering the pre-
paratory prayers. When the celebrant goes up to the altar,
the M.C. and thurifer come to him. He puts incense in the
thurible, and blesses it as at High Mass,^ the M.C. saying
Benedicite pater reverende. The celebrant incenses the altar. ''
The M.C. moves the missal when the celebrant is about to
incense that part of the altar. Or the M.C. may accompany
the celebrant at his right, the thurifer at his left, while he in-
censes the altar. In this case the first acolyte removes the
missal. When the altar is incensed, the M.C. takes the thur-
ible from the celebrant, with the solita oscula, goes down
to the floor of the church and incenses the celebrant with
three double swings of the thurible. The thurifer meanwhile
stands at his left. Both bow before and after. The M.C. gives
the thurible to the thurifer, who takes it to the sacristy. The
M.C. stands by the missal and assists the celebrant, answer-
ing the Kyrie eleison^ which the celebrant says there, at the
epistle side.^ If the celebrant goes to sit during the sung
Kyrie he goes straight to the seat after he has said the
Kyrie \ the M.C. accompanies him, hands the biretta with the
oscula, arranges the chasuble over the back of the seat and
stands at the celebrant's right, facing down the church, with
^ See p. 88, n. 5. - Or whoever carries the holy water.
^ See p. 89, n. 2. * P. 121. ^ Pp. 121-122.
* Wapelhorst, p. 175.
Sung /IDass vvitbout Deacon an^ Sub^eacon 139
folded hands. This same rule is observed everv time the cele-
brant sits, except during the sermon. If the celebrant has
gone to the seat while the Kyrie is sung, he goes back to the
altar towards its end. He gives the biretta to the M.C., who
takes it, as usual, with the oscula, and puts it on the seat.
The celebrant goes to the altar by the longer way, genuflect-
ing in the middle before the lowest step. The M.C. goes back
to his place by the missal. He stays there while the celebrant
goes to the middle, to intone the Gloria in excehis. The cele-
brant then goes to sit as before. At the verses at which every-
one is to bow the celebrant uncovers and bows. The M.C.
gives him a sign to do so, by bowing to him; then he turns
and bows towards the altar. The celebrant comes back to the
altar, as before, towards the end of the Gloria^ at the verse
Ciim sancto Spiritu} The M.C. goes to the missal and stands
there at the epistle side. If a clerk is to read the epistle, he
takes the book from the credence table during the last collect,
goes to the middle in front of the lowest step, there genuflects*
goes to stand behind the celebrant and waits.
When the last collect is finished he reads the epistle." Then
he again genuflects in the middle and takes the book back to
the credence. He does not ^o to the celebrant for the bless-
ing. If there is no one else who will read the epistle, the cele-
brant does so himself, at the epistle corner. The servers answer
the epistle and gospel (not singing).
During the epistle the thurifer goes to the sacristy to pre-
pare the thurible. If there is a sequence or a long tract the
celebrant may ^q to sit while it is sung, after he has read it
himself.^
He comes to the middle towards the end of the sung
gradual or sequence. The thurifer and M.C. come to him; he
puts in and blesses the incense. Then he says the prayer
Munda cor rneum. Meanwhile the M.C. moves the missal to
the gospel side. The acolytes take their candles from the
credence table. They come to the middle, where the thurifer
awaits them. All three genuflect, the thurifer between the
acolytes.
It is convenient so to arrange that their genuflection should
coincide with that of the M.C. as he carries the missal across
the altar. In this case they will genuflect behind him. The
acolytes ^o to the gospel side of the altar and stand on the
ground, side by side, facing the epistle side, holding their
candles, behind the missal. The M.C. stands near, at the left
of the celebrant, when he comes to the missal, the thurifer
^ If the " Gloria in excelsis " is not sung- immediately after the " Kyrie
eleison," the celebrant g-oes to the middle, singes " Dominus vobiscum,"
then back to the missal at the epistle side, to sing- the collects.
- Not chanting- it. S.R.C., 3350.
^ In this case the thurifer may g-o later to prepare the thurible, to-
wards the latter part of the sequence.
I40 XTbe 1boli? Sacrifice
just behind the M.C. The celebrant sings Do^ninus vobiscuvi
and Sequentia sancti evangelii. Then the M.C. takes the thurible
from the thurifer and hands it to the celebrant with the usual
kisses. The celebrant incenses the missal, as the deacon does
at Hig-h Mass. He gives the thurible back to the M.C, who
receives it again with the oscula and hands it to the thurifer.
At the end of the gospel the M.C. goes down to the ground,
at some little distance, on the gospel side and takes the thurible
from the thurifer. The celebrant turns towards him and is
incensed by him, as at the introit. The thurifer takes the
thurible to the sacristy.
The acolytes carry their candles to the credence table,
genuflecting as they pass the middle of the altar. They must
wait till the celebrant has been incensed before doing this. If
there is a sermon the celebrant goes to sit as usual. During
the sermon all the servers sit in some convenient place. If the
celebrant himself preaches he takes off the maniple before he
begins and gives it to the M.C. to put on the credence table.
He may also take off the chasuble at the seat. He may be
accompanied to the pulpit by the M.C.
If there is no creed, the Dominus vobiscum before the offer-
tory follows at once.
The celebrant intones the creed, at the middle of the altar,
and continues it in a low voice. When he genuflects at the
words Et incarnatus est^ etc., all the servers genuflect with
him. Then he goes, by the shorter way, to sit. The M.C.
assists him as before. When the verse Et incarnattis est^ etc. ,
is sung, all the servers kneel at their place; the M.C. turns
and kneels on the lowest altar step at the epistle side. The
celebrant uncovers and bows. He goes back to the altar in
the usual way.
When the celebrant has sung Oremus at the altar, the
M.C, if he is allowed to do so,^ will bring the chalice, covered
with the veil, to the altar from the credence table. Otherwise
it should be on the altar from the beginning of Mass. The
celebrant uncovers the chalice and makes the offertory of the
bread. The M.C or the acolytes bring up the cruets and
hand them to the celebrant, as at Low Mass.
As soon as the creed is finished, the thurifer goes to the
sacristy and prepares the thurible. He comes out when the
celebrant sings Oremus^ or soon after, so as to be ready after
the offertory. The M.C and thurifer come to the celebrant
after the prayer Veni sanctificator\ he puts incense into the
thurible and blesses it as usual, the M.C. assisting in place of
the deacon. The thurifer goes to the gospel side and removes
the missal, when that part of the altar is to be incensed. The
^ According to the law, only a tonsured clerk may handle consecrated
vessels (S.R.C., 14 March 1906; 23 November 1906, ad lum; i February
J907).
Sung /IDass witbout Beacon ant) Subbeacon 141
M.C. stands at the epistle corner. If the M.C. and thurifer
accompany the celebrant during the incensing, the first acolyte
will remove the missal. At the end of the incensing of the
altar, the M.C. takes the thurible from the celebrant and in-
censes him, as at the introit, the thurifer standing at his left
and bowing with him. The M.C. now goes to stand by the
missal till the Consecration.^ The thurifer genuflects in the
middle and goes to incense the choir and people. He bows to
the choir on the side where are those of greater dignity, or
on the gospel side, and incenses those in the farthest row
with one double swing of the thurible for each, bowing at the
beginning and end of the whole row. Then he does the same
for those on the epistle side. He returns to the gospel side
and incenses in the same manner those in the next row, then
those in the corresponding row on the epistle side, and so on,
according to the number of rows in the choir. Each time, on
passing in front of the altar, he genuflects. He next incenses
the M.C. with one double swing, then the acolytes, with a
double swing for each, but bowing once only to the two,
before and after (if there is no liturgical choir on either side,
he incenses the M.C. first). Then, genuflecting, he turns and
incenses the people. He bows once down the church, makes
three double swings, one down the middle, one towards the
gospel side, one towards the epistle side, then bows again.
He turns to the altar, genuflects and goes to the sacristy. If
there are special servers to be torch-bearers, it is convenient
that they form in line at the middle in front of the thurifer
before he goes out, genuflect and go with him.
As soon as the celebrant has been incensed, the acolytes
come to the epistle corner of the altar with the water cruet
and dish, held by the second at the left, the towel by the first
at the right. Here they wash the celebrant's hands, as at Low
Mass. They then stand at their place by the credence table.
If the acolytes are to bear torches at the elevation they go to
fetch them in the sacristy at, or just before, the beginning of
the preface. They may join the thurifer, genuflect and go out
with him. If the torches are at the credence table they take
them towards the end of the preface.
At the Sanctiis the thurifer comes from the sacristy, accom-
panied by the torch-bearers, if they have been there. All genu-
flect in the middle together, the thurifer in the middle of the
torch-bearers, who genuflect in a straight line across the
sanctuary. The thurifer goes to the epistle side. The torch-
bearers separate, bow to one another, and kneel facing the
^ The M.C. at the missal turns the pages and assists the celebrant.
It may be convenient that he give a sign to the organist (by bowing to
him) before the preface and Lord's Prayer. He should stand back a step
at the commemorations of the living and of the dead, so as not to over-
hear their names.
142 XTbe 1bol^ Sactiflice
altar, in line along the middle of the sanctuary. They stay
here till after the elevation. The thurifer at the epistle side
waits till just before the Consecration. At the words Qin pridie
he, or the second acolyte, puts incense into the thurible. He
kneels on the lowest step on the epistle side, facing the gospel
side. At the elevation he incenses the Sanctissimum with three
double swings at each elevation, bowing once before and after
each group of three incensings. It is convenient that he time the
incensings so as to correspond with the celebrant's genuflec-
tion, elevation, genuflection. At the words Qui pridie the
M.C. kneels. He may kneel on the edge of the foot-pace at the
celebrant's right, behind him, and raise the end of the chasuble
as the celebrant holds up his arms. If the bell is rung, the
first acolyte will ring it at the Sanctiis, and three times at each
elevation, not at any other time during the Mass. After the
elevation the M.C. rises, goes to the side of the celebrant by
the book, genuflects and stands there, turning the pages. He
will again stand back a step at the commemoration of the
dead. The thurifer rises, comes to the middle, genuflects and
takes the thurible to the sacristy. His office is now ended.
The torch-bearers, if they are to take the torches to the
sacristy, rise and genuflect with him, then follow him to the
sacristy. But at Requiems, Masses on fast days, and when
people will receive Communion, the torch-bearers stay kneel-
ing till after the Communion.
The thurifer and the torch-bearers (unless these be the
same persons as the acolytes) have no more duties, after they
come back from the sacristy, where they have left the thurible
and torches. They go to kneel and stand at some convenient
place prepared for them. It may, however, be convenient to
delegate one or two further duties, otherwise belonging to
someone else, to the thurifer, in order to avoid haste or con-
fusion. This is so especially if there are to be people other
than the celebrant who receive Holy Communion.
If there is such a Communion the M.C. may go to the
epistle side and there, standing, say the Confiteor. Or this
may be done by the thurifer.
The acolytes spread the Communion cloth across the front
of the foot-pace (if people in the choir or sanctuary are to
communicate) as described at p. 130. If the acolytes hold
the torches, this should be done by the M.C. and thurifer.
After the Communion the first acolyte presents the cruets
to the celebrant, as at Low Mass. He carries the missal to
the epistle side; the second acolyte takes the chalice veil and
carries it to the gospel side, where he lays it near the cele-
brant.^ As the M.C. and acolyte cross in front of the altar
they genuflect together, the M.C. passing in front of the
^ This removal of the chalice veil is quite unnecessary really. See
p. 81, n. I.
Sung /IDass witbout Deacon anb Sub^eacon 143
acolyte. If the M.C. has the right to do so, he carries the
chaHce to the credence table. He then takes his place at the
epistle side by the missal and assists the celebrant by point-
ing" the place and turning the leaves.
After the last collect he shuts the missal, unless there be a
proper last gospel. In this case he leaves it open and carries
it to the gospel side, as soon as the Ite ??iissa est or corre-
sponding versicle has been sung. He may arrange this so
that he makes his genuflection in the middle as the celebrant
gives the blessing, and so receive the blessing there. Other-
wise he will kneel for the blessing at the gospel side. The
acolytes and thurifer kneel for it where they are.^
During the last gospel the procession is formed to go back
to the sacristy. The thurifer will go first, so he stands behind
the others; ^ the acolytes stand at his sides with their candles,
the torch-bearers near, so that they can take their place behind
the acolytes in the procession. Meanwhile the M.C. stands
by the altar-card or missal, answers the verses at the be-
ginning of the last gospel, and says Deo gratias after it. At
the end of the last gospel the celebrant comes to the middle
of the altar, bows, and comes down to the ground before the
altar steps. The M.C. comes round the foot-pace, to stand
here at his left.
If the prayer for the sovereign, or any prayer ordered by
the bishop, is to be said, the celebrant should take off the
maniple and hand it to the M.C. before this prayer. He and
the servers stand in their places in front of the altar during
the prayer. Then all genuflect together, and go out as they
came in.
If there is no prayer after Mass, as soon as the celebrant
comes down before the altar, all genuflect and go out.
^ For the choir and organ at the blessing, see p. 129, n. i.
^ He will be in front of them when all turn round.
CHAPTER XIV
THE ASSISTANT PRIEST
§ I. AT HIGH MASS
IT is not lawful for any celebrant to be assisted by another
priest in a cope.^ The canons of certain chapters have this
privileg^e, either by indult or immemorial custom. When
a priest says or sings his first Mass, or first three Masses,
he may be assisted by another priest. If it is a High
Mass, the assistant priest may wear a cope. In this case many
of the ceremonies performed by the ministers are modified, as
follows.^
A seat, a stool without a back, is prepared for the assistant
priest ( = A.P.) at the sedilia, to the right of the deacon's
place, facing down the church ; or it may be at the left of the
subdeacon, so that the A. P. faces the altar.
The A. P. wears a surplice, or a rochet (if he have this right).
He should also wear the amice, and a cope of the colour of
the Mass. When he sits he covers the head with his biretta,
as do the celebrant and ministers.
If the Asperges ceremony is performed before Mass, the
A. P. has no function at that time. He should go to his place
in the choir, without the cope, and put on the cope when
Mass begins. Otherwise he vests with the celebrant and
ministers, putting on the surplice and amice first, the cope
when the celebrant has vested.
He comes to the altar at the left of the celebrant, the
deacon and subdeacon walking, as usual, in front. If there
is a choir, when they come to it, the A. P. passes behind the
celebrant, goes to his right and there bows with him. The
deacon goes to the celebrant's left, the subdeacon to the left
of the deacon. Before the altar they stand in this order.'
The A. P. answers the preparatory prayers with the minis-
ters. When the celebrant goes up to the altar, the A. P.
goes round to the epistle corner, and stands there by the
missal, the deacon to the celebrant's right. When the
altar is incensed at that side the A. P. removes the missal,
then replaces it. When the deacon incenses the celebrant
the A. P. stands at the deacon's right and bows with him.
Then he goes back to the corner by the missal. He answers
Kyrie eleison with the ministers. If they go to sit during
the Kyrie eleison^ the A. P. observes the general rule for
such occasions, as below, at the Gloria. When the cele-
brant intones Gloria i7i excelsis^ the A. P. may ^o with him to
the middle and point out the place in the missal, which he
^ Cod.^ c. 812.
^ Martinucci-Meng-hini, I, i, pp. 313-316; Le Vavasseur, i, pp. 507-513;
De Herdt, ii, pp. 13-20; Van der Stappen, v, pp. 307-313; Wapelhorst,
pp. 166-169. ^ See fig-. 14, p. 145.
144
Ube Hssistant priest
145
will bring with him; then he goes back to the epistle corner.
Or he may stay there while the Gloria is intoned.
At the end of the Gloria he makes the sign of the cross
with the celebrant. Then, without genuflecting, he goes
straight to his seat by the sedilia, sits here with the others,
and puts on the biretta. At the end of the sung Gloria he
rises and uncovers with the others, %oq.s, by the longer way
to the middle, at the celebrant's right, while the ministers are
both at his left.^ The A. P. bows to the choir with the cele-
brant and genuflects when he bows. This is the rule every
time they ^o to sit.
The A. P. now goes again to the epistle corner and points
out all that is to be sung or said. He carries the missal to
* ^ *
H
a
Tsru^^
M
FIG. 14. HIGH MASS WITH ASSISTANT PRIEST: "lUDICAME
the gospel side, making the usual genuflection in the middle
as he passes. The subdeacon accompanies him. He stands
by the missal between the celebrant and subdeacon while the
celebrant reads the gospel, points out the place and turns the
pages. After the celebrant has read the gospel, the A. P.
goes to the epistle side and waits there. When the celebrant
comes to that side, he stands at his left and faces the deacon
who sings the gospel, with the celebrant. When the deacon
has incensed the celebrant after the gospel, the A. P. mav go
to the middle, put the missal in its place near the centre of
the altar, and point out the place for the celebrant to intone
the creed. If this is not necessary, he will stay at the epistle
corner. He recites the creed with the celebrant and genu-
^ Whenever both ministers are at the left of the celebrant the deacon
stands nearer to him, the subdeacon on the other side of the deacon.
L
146 Zbc 1boI^ Sacrifice
fleets with him at the text £l incarnatus est^ etc. Then he
goes to his seat by the sediHa as before. While they sit, the A. P.
rises and uncovers as the deacon goes to spread the corporal,
observing the same rule as the subdeacon (see pp. 109-110).
He goes back to the altar, as after the Gloria) but this time
he passes behind the celebrant as they go up to the altar, so
as to be on his left by the missal. He stays here and moves
the book when the altar is incensed. The deacon incenses
the A. P. with two double incensings before he incenses the
subdeacon.
Since the A. P. now takes the place of the M.C. by the
missal, the M.C. must stand away, on the floor at the epistle
side. At the Sanctus the deacon comes to the right of the
R
a
FIG. 15. HIGH MASS WITH ASSISTANT PRIEST: THE BEGINNING
OF THE CANON
celebrant, the A. P. stays at his left, the subdeacon at the foot
of the altar steps. During the canon the A. P. is by the missal
at the celebrant's (left. He stands back a step at either Me-
mento. The deacon meanwhile stands behind the celebrant.
At the elevation the A. P. kneels at the edge of the foot-pace
on the gospel side; or he may kneel behind at the deacon's
left and hold up the chasuble with him. Then he comes back
to the book, genuflects and stands there, turning the pages
and genuflecting each time the celebrant does so. At the
Agnus Dei the subdeacon stays at the foot of the altar steps.
The A. P. and deacon say the Agnus Dei with the celebrant.
Then they genuflect and change places. The A. P. kneels at
the edge of the foot-pace, at the celebrant's right ; he rises,
kisses the altar (outside the corporal) with the celebrant, not
laying his hands on it. He receives the kiss of peace from
Ubc Hsststant priest 147
the celebrant. The A. P. gives the pax to the members of the
choir. Returning-, he gives it to the deacon, who gives it to
the subdeacon. The A. P. goes to the celebrant's left, the
deacon to his right. They bow low at the celebrant's com-
munion. When the time comes, the A. P. moves the book to
the epistle side. He then stands there, by the missal, and
assists the celebrant, as before. He shuts the book after the
last post-communion, or moves it to the gospel side, if there
is a proper last gospel. He receives the blessing kneeling
alone at the gospel side. He goes to the gospel side, stands
there between the celebrant and subdeacon, and assists at
the last gospel. He comes down, so as to be at the right
of the deacon before the altar steps. The deacon gives the
celebrant his biretta; the A. P. receives his from the M.C.
All genuflect together. The A. P. passes behind the celebrant
to his left, and walks out with him, the ministers in front.
§2. THE ASSISTANT PRIEST IN A SURPLICE ONLY
It may be, especially in the case of the first three Masses of a
newly ordained priest, that another priest assist, not wearing
the cope. In this case he does not perform all the ceremonies
described above. His office is really only to see that the cele-
brant makes no mistake ; his ceremonial function is reduced
to a very simple one.^
The A. P. wears a surplice only, even if he otherwise have
the right to some distinction of dress. He has no biretta, and
does not cover the head at all during Mass. If it is a High
Mass, the A. P. walks to the altar at the celebrant's left, or he
comes to the altar when Mass begins, if it is preceded by the
Asperges ceremony. During the prayers before the altar steps
he kneels on the ground at the epistle side. He then goes to
the epistle corner by the missal and assists the celebrant
here, instead of the M.C. The M.C. meanwhile must stand
aside, near the credence table. The A. P. sits near the sedilia,
when the celebrant sits there, but uncovered. At the altar he
stands by the celebrant, sees that he makes no mistake, turns
the leaves of the book and points out the places, as otherwise
would be done by the M.C. At the offertory he is incensed by
the deacon, after the celebrant. He stands by the book during
the canon; the deacon remains behind the celebrant. When
the subdeacon carries the missal across before the gospel, and
when the deacon carries it back to the epistle side after the
Communion, the A. P. walks wdth them and genuflects with
them in the middle. He does not receive the kiss of peace
from the celebrant; instead he goes down to receive it from
^ Le Vavasseur, i, p. 513.
1 48 Ubc Ibol^ Sacrifice
the subdeacon, after it has been g-iven to the members of the
choir. The A. P. gfives it to the M.C.
fc>'
§ 3. THE ASSISTANT PRIEST AT LOW MASS
The liturgical books give no special directions for this case.
It will, however, occur at the first three Masses said by a
newly ordained priest, if they are Low Masses.
It is not difficult to understand, from the rubrics in general,
what the A. P. has to do. He will accompany the celebrant to
the altar, kneel at the epistle side during the preparatory
prayers, answering with the server. He will then go to the
epistle corner and stand by the book. During all the Mass he
stands at the celebrant's side, by the book. Only at the moment
of the elevation he steps back and kneels on the edge of the
foot-pace, at the gospel side. His office is only to be near
and to guide the celebrant throughout. He must attend to
what the celebrant does and says, pointing out places and
correcting any serious mistake.
f
CHAPTER XV
HIGH MASS IN THE PRESENCE
OF A GREATER PRELATE
§ I. IN PRESENCE OF A BISHOP IN COPE AND
MITRE
FOR the definition of " Greater Prelates " see pp. 32-
33-
Note, in general, that a genuflection is the nor-
mal reverence paid to all greater prelates, therefore
to the Ordinary, metropolitan, legate, to all cardinals
out of Rome. But canons, prelates, and the celebrant of Mass
bow to greater prelates.
No one ever genuflects to any other bishop ; for instance,
an auxiliary or foreign bishop, nor to an abbot, except in
churches of his jurisdiction. To these they bow.
The first case is when the prelate assists with more solem-
nity, wearing cope and mitre. The Ordinary should assist in
this manner on the chief feasts, if he does not himself cele-
brate.'
The following preparations must be made.
If there is a chapel or altar of the Blessed Sacrament, dis-
tinct from the High Altar of the church, a faldstool or kneel-
ing-desk is prepared in front of the tabernacle. It is covered
with a cloth with two cushions of the appropriate colour.^
By the High Altar the bishop has his throne. In the cathe-
dral this will be a fixed ornament of the church. In other
churches a throne is prepared in the sanctuary, normally on
the gospel side. Over the seat is a canopy, of the colour of
the Mass. The seat is raised three steps above the floor of
the sanctuary. These steps are covered with a carpet and the
seat itself with a cloth, if possible of silk. Near by is a cushion
on which the bishop will kneel. All these cloths and cover-
ings should be of the colour of the Mass. On either side of
the throne, on its platform, is a stool for the assistant deacons ;
at the bishop's right is a third stool for his assistant priest ^
(see fig. 2, p. 5).
^ Caer. Ep., Lib. II, cap. xxxiv, §§ 1-4; cap. ix, § 4. For the ceremony
see Caer. £p., Lib. II, cap. ix; cfr. Lib. I, caps, viii, xi, xii, xv, xx, xxi,
etc. ; Martinucci-Menghini, II, i, pp. 146-166; Le Vavasseur, Fond. Pont.^
i, pp. 219-236; Wapelhorst, pp. 195-197.
^ Red or violet for a cardinal, corresponding with the colour he wears
(namely, violet for fast days and mourning) ; green for a bishop in purple,
violet when he wears black (fast days and mourning-). One cushion is on
the faldstool for his arms, the other to kneel on, cm the ground before it.
The covering of the " genuflexorium " should be of silk for a cardinal,
cloth for a bishop. The cushions may be silk for a bishop ; for a cardinal
they may be fringed with gold (Martinucci-Menghini, II, i, p. 34, § 5).
' Martinucci, II, i, p. 71, § 38. The place of the A.P. may be on the
other side, facing down the church.
149
ISO XTbe 1bol^ Sacrtfiice
In front of the altar is another faldstool or kneeling-desk,
at which the bishop will say prayers before Mass.^
At the entrance of the sanctuary four or six large candle-
sticks stand, with burning candles.
The bishop's vestments are spread on the altar. In the
middle are the cope, stole, pectoral cross, girdle, alb, amice.
These are covered with a veil of the colour of the day. On
the gospel side stands the precious mitre and by it the veils
(vimpae) for it and the crozier (p. lo). The golden mitre
stands on the epistle side. Both mitres are so placed that
their infulae hang over the frontal. The crozier stands near
the altar. The chalice with paten, veil, etc., the cruets, missal,
book of lessons, humeral veil for the subdeacon, and other
things needed for Mass, are put on the credence table, also
the Canon episcopalis, another missal ^ for the bishop, hand-
candle and book containing the formula of the indulgence, if
this is to be proclaimed.
All the vestments for the celebrant, ministers and servers
are prepared in the sacristy.
The persons who assist at the ceremony are, besides the
ministers and servers required for High Mass, two deacons
and an assistant priest "at the throne," to wait on the
bishop. These should be, if possible, canons; but others
may supply their place. They are dressed in their canonical
robes, or choir dress, not in vestments. A train-bearer^ and
four other servers or chaplains are needed, one to hold the
mitre, one for the crozier, one for the book, one for the hand-
candle.*
There is a first M.C. besides the second M.C. of the Mass,
who guides the whole service. Other servers assist at the
bishop's vesting and unvesting. He has an attendant who
carries away and brings back the cappa magna. When the
bishop is at the throne, the normal place of the first M.C. is
standing at his left. There is a place for the bishop's serv-
ants and attendants (his "familiares "), generally east of the
throne.
During the ceremony, whenever the celebrant and ministers
come to or leave the altar, and on all other occasions when
they bow to the choir, they make a reverence to the bishop
before they bow to the choir. All servers and others who
approach the bishop for any purpose do so too, both before
^ Arrang-ed as above, p. 149, n. 2.
'^ The missals should be covered with a silk covering- of the colour ot
the Mass. The book of lessons has a similar covering- (see p. 20).
^ Whenever the bishop is vested the train-bearer wears purple cassock
and surplice. When the bishop wears the cappa, the train-bearer has a
purple cassock only.
* The bearers of mitre and crozier will take the white silk scarves de-
scribed at p. 10, through which they hold them. For these four chaplains
see pp. 166-167.
Ibt^b /IDass in presence of a Greater prelate 151
and after they bringf anything to him/ This reverence is a
genuflection, except in the case of canons and the celebrant of
the Mass, who bow low.
Whenever the bishop wears the cope or chasuble and mitre
his skull-cap is taken off only when he genuflects or kneels
before the Sanctissimum, and during Mass from the preface
to the Communion. At all other times he keeps it on, even
when kneeling or bowing. But when he is not in vestments,
but wears the cappa, mantellettum, or mozzetta and the biretta,
he takes off the skull-cap at other times (p. i6i).
The first of the assistant deacons always puts on the
bishop's mitre, the second always takes it off Each takes it
from, or gives it to, the mitre-bearer, who holds it through
his scarf.
Notice also that the bishop reads from the missal four
times during Mass, namely, the introit; epistle, gradual and
other verses, and gospel; then the oft"ertory, the communion.
He reads these at his throne ; the book-bearer holds the
missal before him; the bearer of the hand-candle is at his
left holding it. The missal is not held before the bishop
at the Kyrie eleison^ Gloria in excelsis, creed, Sanctus^ Agnus
Dei.^ Nor is it used in this way at all, if a higher prelate be
present.
Five times during the Mass the canons, if they are present,^
come to form a circle around the bishop. These occasions
are, while he vests, when he says the Kyrie and Gloria^ the
creed, the SanchiSy the Agmis Dei. Each time they come
from their stalls, those of less dignity in front of the others;
they make the usual reverence to the altar in passing, and to
the bishop (bowing). The A. P. takes his place among them.
They stand before the throne in a w^ide circle and say the
text with the bishop. Those of higher dignity stand nearer
the bishop. In going back to their stalls these ^o first. When
they bow to the bishop on retiring he gives them his blessing,
making the sign of the cross. This circle of the canons is not
made in Masses for the dead, nor when a higher prelate is
present. It is only made w^hen the chapter is present, and
only to the Ordinary of the diocese.^
During Mass the deacon omits the solita oscula, except for
the chalice and paten at the offertory.
At the beginning of the ceremony the celebrant, ministers
and servers come to the altar in the usual way and ^o to the
seats.
When the bishop arrives at the church the bells should be
^ The exception to this rule (when the subdeacon brings the book of
lessons after the gospel) is noted at p. 156.
- The bishop says these from memory.
^ Only the canons of the cathedral church.
* Caer. Ep.y Lib. I, cap. xxi.
152 Uhc 1bol^ Sacrtttce
rung and the organ sounded.^ He is met at the door by the
highest dignitary of the chapter, or by the rector of the church,
who offers him holy water. The bishop signs himself with
this, then sprinkles those around. He arrives in rochet, cappa
magna and biretta. He goes, accompanied by the deacons
of the throne and other attendants and servers, his train borne
behind, to the chapel of the Blessed Sacrament, if there is
one ; there, kneeling at the faldstool, he makes a short prayer.
The front of the cappa is spread over the faldstool by the
M.C.^ His attendants kneel behind him. Then he comes in
procession to the High Altar. All in choir stand, then kneel
to receive his blessing as he passes. The celebrant and minis-
ters stand up at the sedilia. The A. P. is at the first stall, in
choir. ^ When the bishop arrives at the faldstool or kneeling-
desk, before the High Altar, he first turns to the celebrant
and ministers and blesses them. The celebrant bows low, the
others genuflect, unless they are canons. The bishop bows to
the altar, kneels at the faldstool and says a prayer, his attend-
ants kneeling behind him. He then goes to the throne. Here
he vests, while the celebrant, ministers and others sit. He
takes off the biretta and cappa, which are laid aside by his M.C.
or the attendant. The canons come to form a circle around
the throne. The bishop gives them a sign that they may put
on the biretta. Servers bring the vestments from the altar;
the deacons at the throne assist the bishop to put on these.
Finally, the first assistant deacon puts on the precious mitre,
the bishop takes the crozier in his left hand. So he goes to
the altar, blessing the choir as he passes ; the deacons at the
throne hold the ends of the cope, the train-bearer carries his
train behind, the bearers of the mitre and crozier follow.
If the Asperges ceremony comes before Mass, the bishop
stands at his throne, mitred, but not holding the crozier. The
celebrant sprinkles the altar, then comes to the throne, ac-
companied by the M.C. of the Mass only. He presents the
sprinkler to the bishop with the usual reverences and oscula.
The bishop signs himself, then sprinkles the celebrant and his
own assistants. The celebrant receiving back the sprinkler
returns to the altar. He sprinkles the ministers, then the choir
and people, accompanied by his M.C. only. The ministers
stand meanwhile before the altar.
At the altar steps the bishop gives the crozier to its bearer; *
the first deacon takes off the mitre.
Meanwhile the celebrant of the Mass comes to the altar
with his ministers; he stands at the bishop's left before the
^ Caer. Ep., Lib. I, cap. xv, § 4,
^ This is the g-eneral rule when the bishop kneels at a faldstool or
kneeling--desk in cappa.
^ This is his place always when he is not at the throne (Martinucci,
II, i, p. 68, § 28).
* The crozier-bearer always receives the crozier kneeling.
oo
1bigb /IDass In presence of a Greater prelate i
steps, a little back. The deacons of the throne stand behind
the bishop, the deacon and subdeacon of the Mass behind the
celebrant, the other chaplains or servers of the bishop behind
these. The first M.C. is on the epistle side, the second on the
gospel side. The train-bearer stands aside on the epistle side.
All, except the bishop and celebrant and canons (including the
ministers) kneel. The bishop and celebrant say the prayers
at the altar steps, the celebrant answering the bishop. All
the others also say these prayers two and two, according
1
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W
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\
i. or ■ "* 1 tib
■
■
FIG. l6. HI
GH
M/
ISS
BEFORE A GREATER PRE
LAT
e:
"IVDICA me"
to the usual rule (p. 84). After the prayer hidiilgentiani the
celebrant turns back and stands between the ministers of
Mass; the deacons at the throne come and stand on either
side of the bishop. So they say the verses, Deiis hi conversuSy
etc.^ As soon as the bishop has said Orenms^ adding no prayer,
he bows to the altar, the first deacon puts on the mitre, the
bishop takes the crozier, blesses the celebrant, and goes to
the throne, blessing the choir as he passes. The train-bearer
^ Martinucci (II, i, p. 150 n.) deduces this from Caer. Ep., Lib. II,
cap. xii, § I, which says that the bishop makes the confession with the
celebrant. But the confession ends with the prayer *' Indulgentiam."
154 XTbe Ibol^ Sacrifice
comes behind him and holds the train. The celebrant then
gfoes up to the altar, kisses it, says the usual prayers, Aufer a
nohis^ etc., and waits there till the incense is brought to
him.
The bishop lays aside the crozier and sits on his throne.
The train-bearer gfoes to his place among- the **familiares "
of the bishop, east of the throne. The assistant priest comes
from his stall to the throne. The thurifer brings the thurible,
hands the incense boat to the assistant priest at the throne,
and kneels before the bishop, holding up the thurible. The
assistant priest holds the boat, hands the spoon to the
bishop with the solita oscula. The bishop puts on the incense
and blesses it. The thurifer takes the boat, then carries
the thurible to the altar, hands it to the deacon, who gives it
to the celebrant. The celebrant incenses the altar as usual.
Meanwhile at the throne the assistant priest goes to his
place by the bishop's side. When the altar is incensed,
the deacon incenses the celebrant with two swings; then he
hands the thurible to the thurifer, who takes it to the throne
and here meets the assistant priest before the bishop. The
A. P. and thurifer make the reverences to the altar and bishop,
each according to the general rule for their degree (p. 151).
The A. P. takes the thurible and incenses the bishop with three
double incensings. The bishop rises to be incensed. When
this is done the A. P. bows, or genuflects, and the bishop
makes the sign of the cross over him. Making again the
proper reverences to the altar and bishop, the A. P. goes to
his place in choir; the thurifer takes the thurible to the
sacristy.
The second deacon at the throne now takes off the precious
mitre, hands it to the mitre bearer who puts it on the credence
table ; he takes the golden mitre, brings it to the throne and
waits here. The bishop rising, uncovered, says the introit of
the Mass, one chaplain or server holding a missal before him,
the other the hand-candle at his left. The missal and candle
are then taken away ; the bishop says Kyrie eleison, etc.
Meanwhile, if the chapter is present, the canons come to
form a circle around, as described above (p. 151). The A.P.
is among them.^ If the sung Kyrie will take some time, the
bishop signs to the canons (blessing them) that they may go
back to their stalls ; he sits and is covered with the golden
mitre by the first deacon assisting. If the Kyrie is not long,
and if Gloria in excelsis follows, the canons do not go to their
stalls ; they stay, and the bishop still stands to say the Gloria
together. The celebrant at the altar intones the Gloria and
the choir continues it, as at every High Mass. Meanwhile the
bishop and the canons in a circle say it together. Then the
bishop sits, wearingthe golden mitre. The deacons at the throne
^ It is always supposed that he is a canon.
Ibtgb /Iftass in presence of a Greater prelate 155
and A. P. sit in their places, the servers who carry the mitre,
crozier book, and candle sit on the steps of the throne, genu-
flecting" to the bishop, before and after.
When the Gloria has been sung-, the second deacon at the
throne takes off the bishop's mitre. The bishop stands while
the collects are sung. Towards the end of the last collect the
subdeacon takes the book of lessons, but does not move from
his place. The bishop sits, the first deacon puts ow his golden
mitre. The subdeacon comes to the middle, genuflects to the
cross, then to the bishop, reads the epistle. He should stand
not quite facing the altar, but turned half towards the bishop.
At the end of the epistle the subdeacon genuflects to the altar,
comes before the bishop, genuflects to him, goes up the steps
of the throne and kneels. The bishop lays his hand on the book,
the subdeacon kisses it, and the bishop makes the sign of the
cross over him. The subdeacon comes down the steps, again
genuflects to the bishop, then in the middle before the altar,
gives the book of lessons to the server at his side, and goes
to carry the altar missal to the gospel side.
The assistant deacons and priest stand as soon as the sub-
deacon has left the throne; the bearers of the bishop's missal
and scotula come to him. He reads the epistle, gradual and
other verses, then, with folded hands, he says the prayers
Munda cor nieum and luhe Dornine benedicerey and reads the
gospel.
While the celebrant reads the gospel the deacon takes the
book of lessons and puts it on the altar, genuflecting to the
bishop and altar, and comes to the throne. The celebrant,
when he has read the gospel, comes to the middle of the
altar, and stands there between the deacon and subdeacon.
When the bishop has read the gospel, the bearers of his book
and scotula stand aside.
The deacon, at a sign from the M.C., genuflects to the
bishop, goes up the steps, and kneeling kisses the bishop's
hand ; coming down the steps he genuflects again to the
bishop, goes to the lowest altar step in the middle,^ kneels
there and says the Munda cor meum. The thurifer follows the
deacon to the throne, so that he is ready there when the deacon
comes down. As the deacon genuflects after kissing the
bishop's hand, the thurifer does so too, then he goes up the
steps. Here he hands the incense boat to the assistant priest,
who comes to the bishop's right. The bishop puts on incense
and blesses it. The thurifer takes back the boat, goes and
stands near the throne, waiting till the others come. When
the deacon has said Munda cor meum he takes the gospel
^ According to the Caer. Ep., Lib. I, cap. ix, § 2, *' super infimo eius
[sc. altaris] gradu in medio," and Lib. II, cap. viii, § 42, " in eius inferiori
gradu." So he does not kneel on the foot-pace, though Martinucci(II, i,
p. 224, no. 63) says he does.
1 56 XTbe Ibolp Sacrifice
book, bows to the celebrant, not kneeling for his blessing-,
and g-oes with the subdeacon and acolytes to the throne.
Before leaving- the altar they all genuflect to it. The deacon
goes to the bishop, with the subdeacon at his left, acolytes
and thurifer behind. All kneel before the bishop; the assist-
ants at the throne stand. The deacon kneeling before the
throne says Iiibe Domne benedicere.
The bishop gives him the blessing with the usual formula,
but makes the sign of the cross three times. Meanwhile the
acolytes and the thurifer (now behind them) as well as the
subdeacon, kneel. All rise, genuflect again to the bishop, and go
for the gospel to be sung as usual, except that the subdeacon
must so stand as not to turn his back or shoulder to the
bishop. As soon as the deacon leaves the throne, the second
deacon takes off the bishop's mitre. The four chaplains of
mitre, crozier, book, and candle stand in line facing the deacon
(on the east side before the throne). The bishop stands at his
throne, makes the sign of the cross as the deacon sings
Sequentia sancti evangelii^ etc., takes the crozier and holds it
with both hands while the gospel is sung. If, during the
gospel, a genuflection is to be made, a server puts a cushion
before the bishop, that he may kneel on that. When the gospel
is finished, the bishop lays aside the crozier; the subdeacon
comes straight to him, without any genuflection or reverence,
holding the open book. The bishop lays his hands on it and
kisses it, saying Per evangelica dicta^ etc. The thurifer follows
the subdeacon to the throne. The deacon, with the acolytes,
goes to the altar, genuflecting to the bishop, then to the altar.
The acolytes put their candles on the credence table and stay
there. The deacon goes to the celebrant's side. The sub-
deacon leaves the bishop, with the usual genuflection, hands
the book to the M.C. or server, and goes to stand by the
deacon. The A. P. takes the thurible from the thurifer and
incenses the bishop with the usual reverences. At the end the
bishop makes the sign of the cross over him. If the creed is
said, the canons come to make their circle around the bishop
(including the A. P.), and say it with him. All genuflect at the
text, Et incarnatus est^ etc. The bishop kneels on a cushion
put before him by a server. Then the canons go back to their
stalls, the bishop dismissing them with a blessing. The A. P.
goes to his place by the throne. The bishop sits, and is
covered with the golden mitre while the rest of the creed is
sung. When the words Et incarnatus est, etc., are sung, those
who are standing kneel; the bishop bows, not taking off" the
mitre. When the deacon goes to spread the corporal, he bows
first to the celebrant, then genuflects to the bishop. On going
back to the altar the celebrant and his ministers make a
reverence. to the bishop in the usual way.
Then the second deacon at the throne takes off" the mitre,
I
IbiGb ^ass in presence of a Greater prelate 157
the bishop rises while the celebrant sings Domt'jius vohiscinii
and Orenius. He sits again, is covered with the golden mitre
and reads the offertory verse, the servers holding the book
and candle. The thurifer comes to the throne, genuflecting as
always to the bishop, and hands the boat to the A. P. The
bishop puts on and blesses incense. When the water is to be
blessed the subdeacon, standing at his usual place by the
altar, turns to the bishop, holds up the cruet, and says Bene-
dicite reverendissime Pater. The bishop at his throne blesses
it, saying In nomine Patris et Filii et Spiritus sancti. The cele-
brant says the prayer Dens qui humanae substantiae, not bless-
ing the water. The thurifer brings the incense to the deacon,
who hands it to the celebrant. The altar is incensed as usual,
then the deacon incenses the celebrant with two swings only.
He comes before the throne, where the A. P. awaits him. He
genuflects to the bishop and hands the thurible to the i\.P.
The bishop stands, wearing the mitre, and is incensed by the
A.P. with three double swings. Then he blesses the A. P. and
the A.P. hands the incense to the deacon, and goes to his seat
by the throne; the deacon incenses him, then the deacons at
the throne, genuflecting to the bishop as he turns from one to
the other.
The rest of the incensing proceeds as usual.
As the preface begins the assistants at the throne all stand;
the second deacon takes off the bishop's mitre, the first his
skull-cap. The bishop stands. The mitre bearer takes away
the golden mitre and brings the precious one. The canons
form their circle around the throne and say the Sanctus with
the bishop. He dismisses them, as usual, with a blessing.
The A.P. goes to his stall in choir.
Meanwhile the faldstool, or kneeling-desk, is brought to
the middle of the choir before the altar. The first deacon puts
on the bishop's skull-cap and precious mitre. The bishop
takes the crozier in his left and comes down from the throne
to the faldstool, blessing the choir as he passes. The deacons
hold the ends of his cope, the train-bearer holds the train
behind.
Meanwhile the torch-bearers have taken their torches ; they
come to the sanctuary, genuflecting to the altar, then to
the bishop. They kneel in two rows, facing each other on
either side, the faldstool between them (fig. 17, p. 159).
At the faldstool the bishop hands his crozier to its bearer,
the second assistant deacon takes off his mitre, the first his
skull-cap. He kneels at the faldstool, the deacons spread out
the ends of his cope. They kneel on either side, the train-
bearer, chaplains or other servers behind. Meanwhile the
subdeacon, holding the paten at the foot of the altar steps
stands back towards the epistle side and turns slightly, so as
not to stand with his back to the bishop. When the elevation
1 58 XTbe 1boly Sacrifice
is over the bishop rises and makes a prostration.^ The two
deacons holding* the ends of his cope also prostrate, as do all
the servers. The first deacon replaces the bishop's skull-cap
and precious mitre ; the bishop takes the crozier in his left and
goes back to the throne; he does not bless the choir as he
passes. As soon as he has left, the faldstool is removed. At
the throne the bishop sits for a moment, while he hands the
crozier to its bearer, the second deacon takes off his mitre,
the first his skull-cap. Then he stands again, turning towards
the altar. Towards the end of the Lord's Prayer the canons
come to form their circle around the bishop. In the middle
they prostrate before the altar. They say the Agnus Dei with
the bishop, then go back, prostrating before the altar as
before.^
When the celebrant and his ministers have said Agnus Dei^
the deacon goes to stand by the missal, the subdeacon stands
near the throne. The A. P., as soon as he, with the other
canons, has said the Agnus Dei, goes to the altar and kneels
there on the edge of the foot-pace, at the right of the cele-
brant. He receives the kiss of peace from the celebrant, in-
stead of the deacon. He then genuflects to the Sanctissimum
and goes to the throne. Here, making no reverence to the
bishop, he gives him the pax, placing his arms under those
of the bishop. Then he steps down, bows low to the bishop
and goes to his stall in the choir. The first assistant deacon
turns to the bishop, bows, receives the pax from him, bows
low and goes back to his place. Then the second assistant
deacon does the same. The A. P. at his place in the choir
gives the pax to the subdeacon. After this he has no further
duty. The subdeacon, accompanied by the M.C. of the Mass,
gives it to the first dignitary. Then he gives it to the highest
canon on the other side, returns to the altar, gives the pax to
the deacon, then to the M.C. The kiss of peace passes through-
the choir in the usual way.
After the Communion the bishop sits ; the first assistant
deacon puts on his skull-cap and the precious mitre. The
bearers of the book and hand-candle approach, the bishop
reads the Communion antiphon. Then the second deacon
takes off" his mitre, he stands while the celebrant sings
Dominus vobiscum, and the deacon of the Mass sings Ite
missa est, or Benedicamus Domino. When the celebrant has
said the prayer Placeat tihi he kisses the altar and go^s to
stand at the epistle side, facing the bishop. The deacon and
subdeacon stand on their steps below him, also facing the
bishop. The first assistant deacon puts on the bishop's
^ This prostration on both knees is an exception to the usual rule (p. 21).
It is, however, explicitly demanded by the Caer. Ep.y Lib. I, cap. xxi,
§ 3. See Martinucci-Menghini, II, i, p. 161 n., who says it is obsolete.
^ Caer. Ep., Lib. I, cap. xxi, § 3.
IbiQb /iDass in presence ot a Greater ip relate 159
precious mitre, the bearer of the crozier is at hand, the
bearers of the book (who now has the Canon episcopalis) and
of the candle stand before the bishop. He sings the verses
Sz'f nonien Domini . . . and AdiiUoriuTn 7iostrurn . . . ; then
Benedicat vos omnipotens Dens, extending" his arms and look-
ing up. He takes the crozier in his left, makes the sign of the
cross three times as he continues Pater et Filius et Spiritus
sancttis. The assistant deacons kneeling hold the ends of the
cope. All present kneel except the bearers of book and candle,
and the celebrant and canons who bow low.
a
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FIG. 17. HIGH MASS BEFORE A GREATER PRELATE: THE CANON
The subdeacon may be on the right
If the pontiff is an archbishop, the cross-bearer brings the
archiepiscopal cross, while the answer to Ite missa est is sung.
He carries this before the throne and kneels there, holding
the cross so that the figure of our Lord faces the archbishop.
In this case the deacon does not put on the mitre; an arch-
bishop blesses without it, because of the cross before him.
After the blessing the bishop sits ; the celebrant, turning to
the people, reads the form of Indulgence, if this is to be pub-
lished, and if it has not already been read by the preacher."
^ If there is a sermon at the Mass, the preacher reads the Indulgence
after he has preached.
i6o ube 1bol^ Sacrifice
The ministers stand on either side of the celebrant while he
does so. Meanwhile the bishop still stands with mitre and
crozier. Then he hands back the crozier, sits, and the second
deacon takes off the mitre. He stands again for the last
gospel and genuflects, on a cushion put there, at the text Et
verbum caro factimi est. He sits; the first deacon puts on the
precious mitre. The celebrant, ministers and their servers now
^o making the usual reverences, first to the altar, then to the
bishop (who blesses them), then to the choir. The bishop un-
vests, assisted by the deacons at the throne. The vestments
are carried by the M.C. or servers to the altar, laid on it and
covered with a veil, as before Mass. The attendant brings the
cappa magna, which the bishop puts on. Meanwhile the fald-
stool is again put before the altar. The bishop attended by his
deacons and servers comes to it, covered with his biretta as
he goes, kneels and says a short prayer, the others kneeling
at his side and behind as before. He again visits the chapel
of the Blessed Sacrament, then leaves the church, blessing the
clergy and people as he passes.
§ 2. WHEN THE BISHOP ASSISTS IN CAPPA MAGNA
On less solemn occasions the bishop may assist at High Mass
wearing not cope and mitre, but cappa and a biretta.^
In this case everything is done as above, with the excep-
tions here noted. No vestments are spread on the altar; the
bishop does not vest at the throne. Four or six candles burn
at the sanctuary-rails. The celebrant, ministers and servers
come to the sanctuary first, and wait there. The bishop enters
wearing rochet, cappa magna, pectoral cross, skull-cap and
biretta. He wears these all the time at the throne.
He kneels at the faldstool, or kneeling-desk, blesses the
celebrant and ministers, then goes at once to the altar steps
and says the prayers of the beginning of Mass, as described
above (p. 152). Then he goes to the throne. All proceeds as
in the last paragraph; the bishop says the same parts of the
Mass from a missal, the servers holding the book and hand-
candle. The canons come to form their circles around the
throne. The bishop blesses the incense each time, assisted by
his A. P. He blesses the deacon before the gospel and the
subdeacon after the epistle. He receives the kiss of peace
from the A. P. He comes to the faldstool at the middle for
the consecration and elevation. The Indulgence is published
as usual; the bishop gives the blessing at the end.
Meanwhile two deacons at the throne attend him, the
assistant priest is by them."
^ Caer. Ep.^ Lib. II, cap. ix; Martlnucci-Menghini, II, i, pp. 217-233;
Wapelhorst, p. 198; Le Vavasseur, Fonct. Pont.^ i, pp. 236-239.
'^ These three assistants are in choir dress; the train-bearer has no
surplice.
f)iGb /Hbass In presence of a Greater prelate i6i
The following further differences are to be noted. The chief
is that the bishop in cappa is incensed only at the offertory,
not at any other time. Whenever he stands or kneels he
takes off the biretta, except while the Indulgence is pub-
lished, and while he gives his blessing. He wears the skull-
cap all the time, even when he has taken off" his biretta ; except
while the gospel is sung, during the preface, and all the time
from the consecration to the Communion. At these times he
takes off both biretta and skull-cap. The bishop takes them off"
himself and hands them to the first assistant deacon. When
both are taken off, the skull-cap is held by the deacon on the
top of the biretta.
He puts both on himself, taking them from the deacon. He
wears the skull-cap and biretta while going to the faldstool
before the consecration.
While sitting he always wears the biretta. During the last
gospel he stands without the biretta, but wearing the skull-
cap.
When in cappa the bishop does not use the crozier.
All genuflections and reverences are made to him as when
he has the cope and mitre.
§ 3. HIGH MASS FOR THE DEAD BEFORE A BISHOP
In this case the following special rules are observed.^
The bishop may assist either in a black cope and the simple
mitre, or in cappa magna. If he wears the cope and mitre,
the vestments are spread on the altar beforehand, the one
(simple) mitre stands on the gospel side. The throne, in any
case, is covered with violet cloth fringed with violet silk. Its
steps are covered with a violet carpet, as are the altar steps
and suppedaneum. The cushion on which the bishop kneels
at the throne is black. The faldstool is covered with violet
and has violet cushions. The floor of the sanctuary' and the
sedilia are bare. The candles are of unbleached wax." When
the bishop arrives, the bells are not rung joyfully ; they may
be tolled. The organ is silent throughout.
The ceremony proceeds as usual, with the following ex-
ceptions:
The bishop gives no blessing at any time ; he does not
bless the choir in passing nor the celebrant. According to
the rule for all Requiem Masses, no blessing is given to the
ministers after the epistle nor before the gospel. The canons
do not come to form a circle around the bishop.
When the celebrant sings Dominus vobiscum before the
^ Caer. Ep., Lib. II, cap. xii; Martinucci-Menghini, II, i, pp. 302-340;
Le Vavasseur, Foncf. Pont, i, 243-247.
^ The six altar-candles, two acolytes' candles, torches and candles by
the hearse.
M
1 62 Zbc 1bol^ Sacrifice
collects, the bishop comes from his throne, wearing the mitre,
goes to the faldstool before the altar and kneels there without
mitre during the collects. All kneel except the celebrant and
ministers. The assistant priest does not go to the throne till
the bishop has returned to it after the collects.
The bishop puts on incense and blesses it at the offertory ;
he is incensed by the A. P. at this point only.
The bishop kneels at the faldstool from the consecration
till the Pax Dorniiii has been sung. Everyone in choir kneels
during this time (p. 85). The bishop comes again to the
faldstool for the post-communion, as he did at the collect.
No blessing is given, no indulgence published.
If there is a sermon after the Mass, the preacher does not
go to the bishop for his blessing. If the absolutions follow,
see pp. 425-429.
If the bishop wears the cappa, the differences noted above
(pp. i6o-i6i) are observed.
For all else see the preceding paragraphs (pp. 1 49-1 61).
§ 4. HIGH MASS BEFORE A BISHOP NOT IN HIS
DIOCESE
When a bishop who has no jurisdiction in the place (there-
fore any bishop except such as those described above, p. 32)
assists at High Mass, he takes no part in the ceremony. He
assists in choir dress, that is, in purple cassock, rochet, man-
tellettum, pectoral cross, purple biretta, and takes the first
place in the choir. ^ The canons are not to go to meet him at
the door of the church in full procession, as they meet the
Ordinary; but some of them may meet him, of whom the
highest in rank offers holy water. ^ The side on which the
bishop sits then becomes that of higher dignity. The cele-
brant and ministers bow to him at the beginning and end of
the Mass. He is incensed after the celebrant, before anyone
else, with three double incensings. He receives the kiss of
peace from the deacon before anyone else. He does not give
the blessing at the end of Mass, and takes no further part in
the function than do others in choir.
^ S. R.C., 7 August 1627, no. 442, ad I ; 11 mart. 1882, no. 3540. A clerk
should attend at his side.
^ S.R.C., 7 August 1627, no. 442, ad III.
CHAPTER XVI
PONTIFICAL HIGH MASS AT THE
THRONE ^
§ I. PREPARATION
A THRONE is used by a bishop where he has juris-
diction, therefore by the metropolitan throughout
his province and the Ordinary, except in the pre-
sence of a still higher prelate, also by a cardinal
everywhere outside Rome and in his titular church
at Rome."
A chapel should be set apart (called the Secretarium) in
which terce is sung and the bishop vests. This is not the
chapel of the Blessed Sacrament. If the Sanctissimum is
reserved on the High Altar of the church, it should be re-
moved before the ceremony.
In the chapel of the Blessed Sacrament a faldstool or
kneeling-desk (genuflexorium) is placed before the altar. It
is covered with a cloth of the colour of the Mass and with
two cushions of the same colour, one for the bishop's arms,
one on the ground, on which he will kneel. Six candles
should be lit on this altar during the time the bishop prays
before the Sanctissimum.
There is also an altar in the secretarium. On this are six
candles, lit, and the usual altar cross. The altar is vested in
the colour of the Mass; on it are laid the bishop's vestments,
namely thus (inversely to the order in which they are taken) :
the chasuble, gloves on a plate, dalmatic, tunicle, the formale
of the cope on a plate, the cope, stole, pectoral cross, ^ girdle,
alb, amice. All are covered with a veil of the colour of the
Mass. The gremiale may be used for this purpose. The
precious mitre stands on the altar at the gospel side, the
golden mitre at the epistle side. If the prelate is an arch-
bishop, on the days on which he may use the pallium,* this is
laid on the altar, on a plate, and covered with a small veil of
the colour of the day. The three pins to fix it lie on another
plate near. The crozier stands near the altar, also the pro-
cessional cross. But if he is an archbishop he will enter with
^ For this ceremony see Caer. Ep.y Lib. II, cap. viii; Martinucci-
Menghini, II, i, pp. 8i-iii; Le Vavasseur, Fond. Pont.y i, pp. 69-119;
Wapelhorst, pp. 184- 191.
^ The Ordinary may now allow the use of his throne to another bishop,
provided this is not his own auxiliary, nor vicar general, nor a dignitary
or canon of his cathedral (S.R.C., 12 iun. 1899, no. 4023) or a bishop of
less rank than himself. A metropolitan may use a throne throughout his
province. Cod., c. 274, 337.
^ Often the bishop will use the cross he wears on entering, taking it
off and putting it on again over the alb.
* The rules about the pallium are in the Cod. , c. 275-279.
163
1 64 Ube 1bol^ Sacrifice
his cross. In this case there should be a stand for it near the
altar. On the epistle side is a bench for the ministers of the
Mass. A throne is prepared in this chapel with a canopy, and
two stools at its sides for the assistant deacons. There is a fald-
stool before the altar covered as above, and places in choir
for the canons. On the credence table of the chapel the
bishop's ceremonial shoes and stockings are laid on a plate,
covered with a cloth. There is another cloth to hold this plate
when it is brought to the throne. On the same credence table
are laid a book of gospels or missal.^ In this at the place of
the gospel of the day the bishop's maniple is placed. Further,
the maniples of the deacon and subdeacon of the Mass, the
acolytes' candles, the Canon pontificalis, hand-candle lighted,
the vessel with water and the dish for the bishop to wash
his hands, are on the credence table of the secretarium. The
thurible, incense boat are here, and the fire with charcoal near
at hand, unless these are prepared in the sacristy.
In the sanctuary of the church the High Altar is vested for
Mass. On it are seven candles, the six as usual, and a
seventh, higher than the others, in the middle. The altar
cross stands in front of this.^ On the credence table are
placed the chalice with two purificators, the paten with two
altar breads, the pall, corporal in the burse and chalice veil,
as usual. Further, two vessels for the tasting of the bread
and wine, the book of lessons (which should be covered with
silk of the colour of the vestments), the stand or cushion
with the missal of the altar, the Canon pontificalis book, the
bishop's gremiale of the colour of the vestments, the scotula,
the subdeacon's humeral veil, the vessel and dish with which
the bishop will wash his hands, and the two towels, the form
of the Indulgence to be proclaimed, and the pax-brede, if it
will be wanted. The torches for the elevation, six or eight,
are placed near. If there is to be a Communion, the pyx with
particles to be consecrated^ and the Communion cloth are put
on the credence table.
The throne in the sanctuary should be covered with cloths
of the colour of the Mass; a cushion lies near on which the
bishop will kneel during the creed. On either side is a bare
stool for the deacons at the throne; on the bishop's right ^ a
third bare stool for the assistant priest.
East of the throne is the place for the bishop's " familiares "
(p. 150). Opposite the throne, on the epistle side, are the
seats for the ministers. At the entrance of the sanctuary,
four, six or eight candlesticks stand, with burning candles.
^ All the books should have a silk cover of the colour of the day
(see p 20).
^ Caer. Ep., Lib. I, cap. xii, § 12. The seventh candle is used only at
Pontifical High Mass at the throne, and not at Requiem Mass.
^ Or left (see p. 149, n. 3).
pontifical 1btgb /IDass at tbe Ubrone 165
In the sacristy the vestments for the deacon and subdeacon
are laid out, also vestments for the canons, copes for the
dignitaries, chasubles for the canons who represent priests,
dalmatics and tunicles for the canons who represent deacons
and subdeacons, two dalmatics for the deacons at the throne,
a cope for the A.P.,^ amices for all these vestments, four
copes for the chaplains or servers who will hold the book,
scotula, mitre, and crozier, the veils for the crozier and mitre-
bearers ; ^ an alb, girdle, amice and tunicle for the subdeacon
who will carry the processional cross. x\ll the vestments
are of the colour of the Mass. A holy water stoup is pre-
pared in the sacristy.
§ 2. THE MINISTERS AND SERVERS
The following persons take part in the ceremony :
The deacon and subdeacon of the Mass, who should be
canons ; two canons who will serve as assistant deacons at
the throne; the assistant priest,^ also a canon, who should be
the highest dignitary of the choir, or the canon who will
preach the sermon ; four chaplains for the mitre, crozier, book
and hand-candle, a train-bearer. Six other servers are needed
for the vesting of the bishop ; ^ these may afterwards serve
as torch-bearers. There are also the (second) M.C. of the
Mass, and another (first) M.C. at the throne, who regulates
the whole ceremony. The acolytes and thurifer of the Mass
attend as usual. The Caerimoniale episcoporum enumerates
the servers in this way: first, seven, namely, the bearers of
the mitre, crozier, book and candle (scotula)," then the
thurifer and two acolytes. Further, it requires six others : one
to have charge of the gremiale, one of the vessels for washing
hands, the other four assist, bringing the vestments at the
vesting and unvesting.*^ This makes eleven servers, besides
the two masters of ceremonies, cross-bearer, and train-bearer.
Add to these the deacon and subdeacon of the Mass, the
assistant priest and two deacons at the throne, and we have
altogether twenty persons in attendance on the bishop when
he sings High Mass at the throne. There may be other
attendants or servants (familiares) who wait east of the throne
^ The Caer, Ep. describes the dress of the assistant deacons at the
throne (when they are " parati ") as " a dalmatic over the rochet, if they
may wear a rochet, otherwise over surphce and amice" (Lib. I, cap. viii,
§ 2). The A. P. wears " an amice over a rochet or surplice, and over this
a cope of the colour of the office" (Lib. I, cap. vii, § i). It is not unusual
for the deacons at least to wear an alb instead of a surplice (Wapelhorst,
p. 185). None of these ministers wears stole or maniple.
^ They wear these veils under their copes.
^ For the dress of these assistants see p. 150.
* Martinucci-Menghini, II, i, p. 86, § 41.
* •' These four, if it be the custom, may wear copes " {Caer. Ep.^ Lib. I,
cap. xi, § i).
^ Caer. Ep., Lib. I, cap. xi.
1 66 ube 1bolp Sacrifice
when not occupied. The chapter should be present to say
terce and assist at Mass; other clerg-y and seminarists should,
if possible, also attend.
It will be convenient to add at once some g^eneral directions
about the functions of these persons.
The ASSISTANT PRIEST has to remove the bishop's ring
(cum solitis osculis) when the bishop's hands are washed, and
to replace it in the same way afterwards. Hands are washed
four times : before Mass, after the offertory, at the LavahOy
after the ablutions. On these occasions the A. P. has also to
hand the towel. He holds the boat when the bishop puts on
incense and moves the missal at the altar. When the bishop
sings anything at the throne the A. P. holds the book; when
he recites the book-bearer holds it.
The first assistant deacon always puts on the bishop's
mitre and gremiale, the second takes them off. The bishop
wears the mitre while he walks in procession {e.g.^ from the
throne to the altar, or back), while he sits, while he is incensed,
while he washes his hands, if he is vested at the time (there-
fore not when hands are washed before Mass), while he gives
his blessing (but not an archbishop when he blesses). He uses
the precious mitre from the beginning to the introit, golden
mitre from the introit to the end of the creed, then precious
mitre to the end of the whole service.
The gremiale is spread over the bishop's knees while he
sits during the sung Kyrie eleison, Gloria in excelsis, creed.
While he washes his hands after the offertory a towel may be
spread.
His crozier is handed to him and taken back by the
crozier-bearer (cum solitis osculis). He holds it in his left
hand in procession (including from throne to altar and back),
while the gospel is sung (this time in both hands), while he
gives his blessing at the end. A bishop never uses a crozier
unless he is "paratus" (namely, in vestments, cope or chas-
uble). When the bishop is at the throne, the place of the first
M.C. is at his left, standing.
The Congregation of Rites allows, in case of necessity, that
the deacon and subdeacon of Mass supply for the assistant
deacons at the throne.^
When the bishop himself celebrates, the canons do not
come to form circles around the throne, except while he vests.
A special feature of pontifical functions is the assistance
of four servers (called " capellani " in the Caerimoniale epis-
coporum), who carry the mitre, crozier, book from which the
bishop reads, and the hand-candle (scotula, palmatorium, see
p. 17) held by the book at that time. This is the order of
their rank: mitre-bearer, crozier-bearer, book-bearer, scotula-
bearer. When the bishop has no jurisdiction (therefore in the
^ S.R.C., 22 mart. 1862, no. 31 14, ad III.
Iponttflcal 1b\Qb /n^ass at tbe Ubrone 167
case of an auxiliary or stranger bishop) he has no crozier/ so
the three others only attend. At solemn functions, when the
bishop is vested, these four chaplains may wear, over their
surplices, copes of the colour of the office. The mitre-bearer
and crozier-bearer have scarves (vimpae; seep. lo). If they
wear a cope, the scarf is under it. They hold the mitre or
crozier through the scarf.
The CROZIER-BEARER always hands the crozier to the
bishop and takes it from him direct, each time with the solita
oscula. He holds it with the crook towards him. The mitre-
bearer hands the mitre to the deacon (the first assistant
deacon or deacon of the Mass) who puts it on the bishop. He
takes it back from the second assistant deacon or deacon of
the Mass. In the case of the mitre there are no oscula.
The book-bearer holds the book open before the bishop
(except when the A.P. does so, see p. i66). He kneels before
a greater prelate (p. 32), otherwise he stands. He holds the
book with both hands, leaning it against his forehead. But
when the bishop sits and he stands he leans it against the
breast. When the bishop uses a book on the altar the book-
bearer has no function and stands away, generally on the
gospel side, on the ground.
The candle-bearer holds the candle, lighted, in the
right hand by the book. Normally he should be at the left of
the book-bearer; but he may stand at his right, to allow more
room for the A.P. He and the book-bearer genuflect together
to a greater prelate, or bow to another bishop, on arriving
and retiring. When the bishop uses a book on the altar the
candle-bearer stands at the other side of the A.P., hold-
ing the candle. When he goes to kneel at the elevation, he
leaves the candle on the altar. He stands or kneels as does
the book-bearer.
Neither the book-bearer nor the candle-bearer genuflects
while performing their function, even when all others do so.
These four chaplains follow the bishop in procession. When
he is at the altar the mitre-bearer and crozier-bearer are to-
wards the epistle side, for convenience in handing these. The
candle-bearer and book-bearer are sometimes in the same
line as the others, on the gospel side (as during the prayers
at the foot of the altar) ; or, more often, the candle-bearer is
on the foot-pace on the gospel side, the book-bearer stands
away on the ground, on that side, not holding a book.
A greater prelate has a train and train-bearer. Other
bishops (an auxiliary or visitor) have no train ; ' so this server
' Xor have the chaplains copes. There are rare occasions (e.£^., at
ordinations) when a bishop having- no jurisdiction uses a crozier.
^ Le Vavasseur, Fonct. Pont. , i, p. 273, § 52, allows every bishop to wear
his train and have it borne at pontifical functions. But the S.R. C,
23 September 1848, no. 2975, ad X, appears to forbid this.
1 68 Zbc Ibolp Sactttice
does not attend them. Whenever the bishop with train goes
in procession, even from one part of the altar to the other, the
train-bearer goes behind him holding the train. When the
bishop does not go in procession, the train-bearer stands or
kneels aside, but near. His place then is at the east side of
the throne, or near the credence table, when the bishop is at
the altar.
§3. THE VESTING OF THE BISHOP
The service begins while the canons say terce in the choir of
the secretarium. First, the bells of the church are rung, the
organ is played. The canons vest in the sacristy. It is better
that the ministers of the Mass do so too.^ They all then go
to their places in the secretarium, or they may go to meet the
bishop at the door of the church. The four bearers of the
mitre, crozier, book and candle wait near the credence table
or throne in the secretarium. The cross-bearer and other
servers are there too, vested, unless they accompany the pro-
cession to meet the bishop at the door of the church.
The bishop arrives in the church in rochet and cappa. Ac-
companied by his attendants, and by the canons, if they go to
meet him, he goes first to the chapel of the Blessed Sacra-
ment, kneels on the faldstool ^ there prepared, and says a short
prayer. He comes to the secretarium, bows to the altar,
kneels at the faldstool again for a few moments. Then he
goes to the throne. Here the deacons assisting and the A. P.
await him, in choir dress. The canons are now at their stalls
in the secretarium. The chaplains of the book and candle
take these from the credence and come before the bishop.
Standing at the throne the bishop takes off his biretta, hands
it to the first assistant deacon, turns to the altar and says
the Pater nosier and Ave Maria silently. He then intones
Dens in adiutoriuni vieuni intende while the A. P. holds the
book. The canons answer ; the hymn Nunc Sancte nobis spiritus
is sung, and the psalms of terce begin. Then the bishop sits,
puts on his biretta, and begins the prayers before Mass, Ne
reniiniscaris^ and the psalms. The assistant deacons and priest
say these with him. The canons sit at their places and con-
tinue terce.
The subdeacon goes to the credence table and takes the
bishop's shoes and stockings, on their plate covered with a >
veil. He holds the plate by another veil, which covers his
hands. He comes to the throne and kneels before the bishop ;
assisted by the bishop's servant he puts on the liturgical
^ Meng-hini advises this, as being- much more convenient (Martinucci,
II, i, p. 84, n.), though the Caer. Ep. supposes that they vest in choir
(Lib. I, cap. ix, §1).
■^ The M.C. spreads the front of the cappa over the faldstool and sets
it free when the bishop rises. This is the rule always when the bishop
kneels at a faldstool.
pontifical IbiQb /n>a6S at tbe XTbrone 169
shoes and stockings. The serv-ant first takes off the bishop's
usual shoes, which are put on a plate, covered with a veil, and
taken away. The subdeacon then takes the plate he has car-
ried back to the credence table, and goes to the sedilia, where
he waits by the deacon. Meanwhile, all the time he vests the
bishop says the prayers appointed for each vestment in the
missal. The servers who hold the vestments now take them
and stand before the altar. The bishop rises, takes off his
biretta, giving it to the first assistant deacon, as before.
While he does so the four chaplains go to the sacristy and
put on their copes. The attendant takes off the cappa, lays it
aside, and loosens the train of the bishop's cassock. The
deacon and subdeacon of the Mass come to the throne, the
assistant deacons retire, put on their dalmatics, return, and
stand back, so as not to hinder the others. The bishop now
washes his hands. The A. P. takes off his ring^ and spreads
one of the towels over the bishop's knees. An attendant,
kneeling before the bishop, holds the dish and pours the water,
the A. P. hands the towel.' He then goes to put on his cope,
and comes back to the throne.
The servers who hold the vestments now come to the throne;
the canons may come and form circle outside them.^ The bishop
signs to them to put on their birettas. Meanwhile the other
persons in choir, prebendaries or chaplains, continue terce.
The bishop vests in order, saying each prayer, assisted by
the ministers of the Mass. He puts on the cope to which the
formale is added, and lastly the deacon puts on him the
precious mitre. The ministers of the Mass go to the sedilia,
the canons retire to their places. When the psalms of terce
are finished, the subdeacon of the Mass takes a breviary, goes
to the place where the epistle is read and chants the chapter,
taking care not to turn his back or shoulder to the bishop,
As soon as he does so the bishop rises, not taking off the
mitre ; all rise with him. Cantors sing the versicles of terce.
The acolytes bring their candles to the throne and stand at
the bottom of its steps, on either side. The chaplains of the
book and candle approach. The bishop sits while the second
assisting deacon takes off his mitre. Then he rises, for the
Resp. hreve^ sings Doniinus vobiscum and the collect. He
repeats Domhius vobisciini, the acolytes and chaplains retire ;
the cantors sing Benedicamus Domino.
The verse Fideliitni animae is not sung, since Mass will
follow at once. The servers return to the throne, bringing the
Mass vestments, the tunicle, dalmatic, gloves and chasuble.
The deacon and subdeacon of the Mass come to the throne.
^ Kissing both the hand and the ring-, as always.
'^ While the bishop washes his hands all kneel, except canons and
prelates ; but if a prelate of higher rank be present, all stand.
^ Generally obsolete now.
1 70 Xlbe Iboli? Sacnfiice
The deacon takes off the bishop's formale and cope. The
bishop puts on the tunicle and other vestments in order.
Meanwhile the thurifer prepares the thurible. If the prelate is
an archbishop, and if it is a day on which he wears the
pallium, this is brought by a subdeacon-canon from the altar,
handed to the deacon of the Mass, who puts it on the bishop
and fixes the pins, assisted by the subdeacon. The deacon
puts on the precious mitre. The servers who held the v^est-
ments now retire. The ministers of the Mass go to their seats
and the acolytes put on their maniples; the assistant deacons
take their place. The subdeacon takes the bishop's missal,
with the maniple, between its leaves. The A. P. puts on the
bishop's ring^ over the glove. The thurifer comes to the
throne, the bishop puts on incense and blesses it, the A. P.
assisting*. Meanwhile the thurifer, as always in such cases,
kneels. The subdeacon who carries the cross now takes it,
the chaplain brings the crozier to the bishop. The bishop
rises and bows to the processional cross; the M.C. forms the
procession. The thurifer goes first, unless there are servants
of the bishop in lay dress to go in front of all. Then comes
the subdeacon with the cross between the acolytes.
He holds the cross so that the figure of our Lord is turned
forward, in the direction of the procession. The clergy follow
in order, two and two, then the canons as they are vested,
subdeaions, deacons, priests, and dignitaries in copes. The
subdeacon of the Mass follows, holding the book ; then the
A. P. with the deacon of the Mass at his left; then the bishop
between his two assistant deacons, followed by the train-
bearer who carries his train. As he passes he blesses the
people, holding the crozier in his left. The four chaplains of
the mitre, crozier, book and candle follow, lastly, the bishop's
attendants or servants in livery.
If the bishop is a Metropolitan, the subdeacon of the cross
carries it between the acolytes immediately before the canons ;^
he holds it so that the figure of our Lord is turned towards
the Metropolitan.
When the procession arrives at the sanctuary of the church,
the attendants or servants remain outside ; the subdeacon
cross-bearer puts the processional cross in a stand near the
throne, and stays by it. The canons and other clergy genu-
flect to the altar, then bow to each other, two and two, and
go to their places, the subdeacon of the Mass goes to the
altar steps at the gospel side and hands the book to a server;
the deacon goes to his side, the A. P. to the epistle side before
the steps. The bishop comes to the middle between the A. P.
and the deacon, who stand a little back. His assistant deacons
^ Whenever the chapter is present the canons go between the archi-
episcopal cross and the archbishop. Otherwise the cross is carried im-
mediately before the archbishop.
pontifical IbiQb /IDass at tbe Zbvonc 171
stand behind him ; behind these the four chaplains. The first
M.C. is on the epistle side, the second on the gospel side.
Those who are to hold the book and hand-candle genuflect to
the altar, then go to fetch these from the credence table.
The bishop, arriving before the altar, hands his crozier to its
bearer; the deacon takes off his mitre and hands it to the
mitre-bearer. The bishop bows low to the altar, all the others
genuflect, except canons. So Mass begins.
4< , >h
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13" "gf ^/p
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FIG. 18. PONTIFICAL HIGH MASS AT THE THRONE: "IUDICAME"
§ 4. FROM THE BEGINNING OF MASS TO THE
GOSPEL
In all that follows the usual ceremonies of High Mass are
supposed,^ except where a difference is noted.
The bishop says the preparatory prayers at the foot of the
altar, as usual. When he begins the prayer Indu/^entzam, the
deacon steps back, the subdeacon takes the bishop's maniple
and puts it on his left arm, kissing first the maniple (at the
side), then the bishop's hand. When the bishop goes up to
the altar the A. P. passes behind him to his left, the deacon
^ See pp. 90-129.
172 Zbc fbol^ Sacrtfiice
goes to his rig-ht. The subdeacon, taking the book of gospels,
goes up to the altar with the bishop, also at his right. The
bishop kisses the altar, then the gospel book presented by
A. P., open at the gospel of the Mass, laying his hands on
it. The subdeacon hands it to a server; the A. P. goes down
and stands between the assistant deacons. The thurifer
comes up and the bishop puts on and blesses incense as usual,
the deacon handing the spoon, the thurifer kneeling before
him. The bishop incenses the altar.
The deacon takes the thurible from the bishop. The first
deacon of the throne comes and puts on the precious mitre.
The deacon of the Mass, with the subdeacon at his left, in-
censes the bishop with three double swings (as always).
When he has done so the bishop gives him a blessing.^
The bishop takes his crozier from its bearer, bows to the
cross, comes down the altar steps, stands between the two
assistant deacons, bows again to the cross and goes to the
throne, with the A. P. before him, blessing the choir as he
passes. His train-bearer follows holding the train. The
ministers of the Mass go to their seats.
At the throne the bishop sits, hands his crozier to its bearer,
and the second assistant deacon takes off his mitre. The
train-bearer goes to his place east of the throne. The chap-
lains of the book and candle come to the throne, genuflect
to the bishop, and hold the book and candle. The bishop
rises wearing only the skull-cap,^ makes the sign of the cross,
and reads the introit. The chaplain of the mitre puts the
precious mitre on the altar, or on the credence table, and takes
the golden mitre. The bishop says Kyrie eleison with those
around him.
If the s,\xng Kyrie will take a long time, the bishop may now
sit, as he will at the Gloria. When Kyrie eleison has been
sung, the A. P. holds the book, the bishop standing intones
Gloria in excelsis Deo. The chaplain of the book takes it from
the A. P., who goes back to his stool. When the bishop has
finished saying the Gloria the bearers of book and hand-
candle take these to the credence table, leave them there, and
come back. The bishop sits ; the first assistant deacon puts
on the golden mitre, then takes the gremiale from the server
who has brought it, and spreads it on the bishop's knees.
The assistants at the throne sit on their stools, the four
chaplains on the steps of the throne ^ (genuflecting first to the
bishop), the ministers of Mass at the sedilia. The other
servers may sit on the altar steps on either side ; *' the train-
^ The bishop ansrwers all incensing- and reverences made by the canons
or higher ministers by making the sign of the cross to them.
^ He wears the skull-cap all the time, till the preface.
^ Having laid aside the candle, book, etc.
* Martinucci, H, i, p. 97, § 85.
pontifical 1bigb /IDass at tbe Ubrone 173
bearer on the step of the throne at the east side. Towards
the end of the Gloria sung by the choir, all stand, except the
bishop.
The chaplains bring the book and candle, the second assist-
ant deacon removes the gremiale and hands it to the server,
then he takes off the mitre. ^ The A. P. holds the book, the
bishop stands, turns towards the people, sings Pax vobis, and
the collect or collects. He sits again and is covered as usual
with mitre, and gremiale over his knees. The subdeacon reads
n
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c
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^
FIG. 19. PONTIFICAL HIGH MASS AT THE THRONE: DURING THE *'GL0RL\'
AND CREED
the epistle as usual, making first the reverences to the altar
and bishop, and standing so that he does not turn his shoulder
to the bishop. The epistle may be sung from the ambo, if the
church has one; or a folding lectern may be brought out,
erected at the place required, then taken away. After the
epistle all around the bishop stand; the subdeacon comes to
the throne, bows to the bishop, goes up the steps, kneels,
lays the book of lessons on the bishop's knees, kisses his hand
placed on the book, and receives his blessing. He comes away
^ This is always the order. The mitre is put on before and taken off
after the gremiale.
1 74 'C^be Iboli^ Sacriftcc
with the same reverences, gives the book to the M.C. of the
Mass, and goes to join the deacon by the altar.
The chaplain of the book kneels before the bishop, holding
the missal open; the bishop reads the epistle, gradual. Alleluia
verse, tract, sequence, or whatever occurs in the Mass be-
tween the lessons, then Munda cor meum and the gospel of
<ft
5^
-T i ^ro
>©>-
FIG. 20, PONTIFICAL HIGH MASS AT THE THRONE: THE GOSPEL
the day. The hand-candle is held near, all around him stand,
the assisting deacons answer the verses before the gospel. At
the gospel the bishop makes the sign of the cross on the book
and on himself; he reads it with folded hands.
Towards the end of the gradual sung by the choir, the
deacon of the Mass lays the gospel book on the altar, comes
to kiss the bishop's hand, then goes to the lowest altar step,
kneels and says the prayer Munda cor meum..
lC)ontif!cal Ibtgb /IDass at tbe TLbvonc 175
The thurifer goes to the throne. The bishop puts on and
blesses incense as usual, the A. P. assisting. The thurifer
comes to the middle and there joins the deacon, subdeacon
and acolytes. All come to the throne. All, with the deacon,
kneel before the steps (if the subdeacon is a canon, he does
not kneel, but bows low). The deacon kneeling (if he is a
canon he bows low instead) asks the bishop's blessing with
the usual form lude domne benedicere. When the bishop has
given the blessing they ^q to the place where the gospel is
sung, first the M.C. of the Mass, then the thurifer, the acolytes
together, subdeacon, deacon holding the gospel book. They
genuflect to the> altar as they pass (but the ministers, if they
are canons, only bow). The gospel is sung as usual. The four
chaplains stand in line before the throne on the east side
facing the place where the gospel is sung.
The ambo may be used, or the lectern brought out and set
up, as at the epistle.^ Before the deacon sings Dominus vobis-
cuvi the mitre and gremiale are taken from the bishop, he
stands, makes the sign of the cross as the deacon does so,
then takes his crozier and stands holding it in both hands
while the gospel is sung. Then he lays it aside. The sub-
deacon comes to him with the book open at the page of the
gospel, makes no reverence, goes straight up to him and
points the place of the gospel. The bishop says Per evangel-
ica dicta^ etc., and kisses the book. The subdeacon goes down,
making the usual reverence to the bishop (genuflecting or, if
he be a canon, bowing low); the A. P. incenses the bishop.
The thurifer stands by the A. P. and holds the end of his cope
meanwhile; when he has been incensed the bishop blesses
the A. P.
§ 5. FROM THE GOSPEL TO THE COMMUNION
If the bishop preaches, he may do so from the throne, or
from a faldstool placed for him before the altar, facing the
people, or from the pulpit. The A. P. sits or stands at his
right meanwhile; behind the A. P. sit or stand the deacon of
the Mass and first assistant deacon, the subdeacon and second
assistant deacon at the bishop's left." If the sermon is preached
^ If there is an ambo, the subdeacon stands at the deacon's left, hands
him the thurible, turns over the pages. A silk veil of the colour of the
Mass is spread over the ambo. If there is a portable lectern, the sub-
deacon stands behind it, resting- his hands on the top of the open book.
^ If the bishop preaches at the pulpit he is escorted thither by cross-
bearer, first M.C., and assistant deacons. The train-bearer holds his
train. The deacons should stand on either side while he preaches. But
if he is not vested (paratus) the assistant deacons do not accompany
him.
176 Ube 1bol^ Sacrifice
by a priest/ he wears the dress of his order if he be a regular,
or his choir dress. It is usual that he wear a stole of the
colour of the Mass. Before the sermon the preacher comes
to the throne, genuflects before the bishop (a canon bows),
kisses his hand and says luhe domne hevedicere. The bishop
answers Dominus sit m corde tuo et in labiis tuis^ ut digue et
fructuose annunties verba sancta sua. In nomine Pa + tris et
Fi+lii et Spiritus + sancti. Atnen, making the sign of the
cross thrice over him. Then the preacher asks for the In-
dulgence, saying Indulgentias y pater reverendissime.' The
bishop answers Consuetas^ or he names the number.^ With-
out again kissing the bishop's hand, the preacher rises and
goes to the pulpit or place where he will preach, making the
usual reverence to the altar as he passes it.
At the end of the sermon the preacher kneels in the pulpit
(a canon bows) towards the altar. The deacon of the Mass
comes to the middle before the altar, makes the usual rever-
ences, turns to the bishop and chants the Confiteor. At the
words tihi Pater and te Pater he genuflects to the bishop (a
canon bows). Meanwhile the bishop rises and stands at the
throne wearing the mitre. The deacon goes back to the
sedilia. The bishop sits and the preacher reads the form of
indulgence, as it is in the Caerimoniale episcoporum.' Then
he comes down from the pulpit. The bearers of the book and
candle come to the throne; the bishop rises, the mitre having
been taken off", and says the prayer, Precibus et niej'itis." All
kneel, except canons and prelates who bow standing. The
bishop sits for a moment while the mitre is put on ; then he
stands and gives the blessing, holding the crozier.^ If he is
an archbishop, the cross-bearer comes and kneels before him,
holding his cross with the figure towards him. An archbishop
does not wear the mitre. Then Mass continues. If the
bishop himself has preached, the form of indulgence is read
by the A. P.
The bishop intones the creed, the A. P. holding the book.
Then the book is handed back to its bearer, who continues to
hold it before the bishop while he says the creed. The hand-
candle is held near. When he says the words Et incarnatus
esty etc., he kneels on the cushion placed before him. All
kneel with him, except the bearers of book and candle. Then
the bishop sits, is covered with the gold mitre and gremiale.
^ The Caer. Ep. (Lib. II, cap. viii, § 48) prefers that the bishop preach
himself. If not the preacher should be a canon who is the A. P. {Caer, Ep.,
Lib. I, cap. xxii, § i. But this rule is often not observed.
•^ To a cardinal he says: "pater eminentissime ac reverendissime."
^ According to the new rule [S. Cong. Indulg., 28 August 1903) a
cardinal in his diocese or titular church grants 200 days, an archbishop
throughout his province 100 days, a bishop in his diocese 50 days.
* Caer. Ep., Lib. I, cap. xxv, §1. ^ /b., % 2 (see p. 379).
^ The form is given, tb., § 3 (see p. 379).
Ipontiflcal 1bigb jflDass at the Zbtonc 177
When the choir sings the verse E^ incarnatus est^ etc., the
bishop bows, still covered; all the others kneel.
On Christmas Day and Lady Day the bishop kneels at the
throne, wearing the mitre.
When the creed is sung, the bishop's mitre is taken off and
the gremiale removed. He stands, turns towards the people,
sings Dominus vohisciim and Oremus. He reads the offertory.
Meanwhile the A. P. holds the book. The bishop sits and the
first deacon puts on him the precious mitre. A server comes
with the plate for the ring and gloves. The A. P. takes off
the bishop's ring, with the solita oscula, and puts it on the
plate. The assistant deacons take off the bishop's gloves,
putting them too on the plate. The servers approach with
the vessel, dish and towels. The assistant deacons spread
one towel over the bishop's knees, the A. P. holds the other.
The servers kneel while the bishop washes his hands. Every-
one in choir kneels too, except canons, who stand. The
bishop makes the sign of the cross over the servers ; they go
away. The A. P. puts the ring on the bishop's bare hand, with
the solita oscula.^
The A. P. takes the missal, goes to the altar, and arranges
it there on its stand or cushion. The bearers of book and
candle follow him. The subdeacon goes to the credence
table ; a server puts on him the humeral veil ; he takes the
chalice and waits there.
The bishop rises at the throne, takes his crozier and ^oqs
to the altar, blessing the choir as he passes. His train is
carried behind as usual. Here he gives up the crozier; the
mitre is removed, he bows low to the cross and goes up to
the foot-pace. The A. P. is on his left," the deacon of the Mass
on his right. The assistant deacons ^o on either side of the
bishop towards the altar, they stand on the ground before it,
at the foot of the steps, the bearers of crozier and mitre stand
behind them. The candle-bearer goes up to the foot-pace and
stands there at the left of the A. P. This is now his place while
the bishop reads. He stands back at the incensing, and stands
on the step at the gospel side, having placed the candle first
on the altar. The first M.C. stands on the ground at the epistle
side, the second on the gospel side, and the book-bearer near
him. All in choir sit. The bishop kisses the altar. The sub-
deacon brings up the chalice. The deacon of the Mass takes
the chalice, uncovers it, takes one of the two altar breads,^
breaks it and gives it to the sacristan, who eats it. The other
^ The gloves are not worn after this, unless the Papal blessing is
given.
^ ^'rom the offertory to the *' Agnus Dei" the A.P. is at the bishop's
left, by the book, and turns the pages, except at the incensing and
elevation.
^ First he touches the paten and chalice with it.
N
178 Ubc 1bolp SacrifTlce
altar bread on the paten he gives to the bishop, who makes
the offertory as usual. The deacon pours a little of the wine
and water into the vessel prepared and gives it to the sacristan
to drink. ^ The offertory of the chalice is made as usual. The
deacon assists at the thurible; the bishop incenses the altar;
the A. P. removes the missal. The train-bearer comes up and
holds the train, then goes back to his place on the ground
near the credence table. When the bishop has incensed the
altar, the first assistant deacon comes to him, at the epistle
side, with the bearer of the mitre. He puts on the precious
tib
^ ^ ^
4.^ A^ 13"
■
m m
mb
FIG. 21. PONTIFICAL HIGH MASS AT THE THRONE: THE OFFERTORY
mitre; the bishop is incensed by the deacon of the Mass,
blesses him, then washes his hands, the A. P. holding the
towel and the servers kneeling. The second assisting deacon
takes off the bishop's mitre before he says Gloria Patri at
the end of the Lavabo psalm. The deacon of the Mass, when
he has incensed the bishop, incenses the A. P. and the two
deacons of the throne, each with a double incensing. Then he
incenses the choir, according to the usual rule (p. 118). He
^ This is the "praegustatio " ceremony, a curious relic of early times.
It is obviously a precaution against poison. The ceremony is now often
omitted.
Ipontifiical t>iQb /IDass at tbe Zbvonc 179
goes up to stand behind the bishop. Meanwhile the bishop
continues Mass as usual. After the secrets the A. P. changes
the missal for the Canon episcopalis on the stand or cushion/
Before he sings Per omnia saectda saeculoriim the M.C. takes
off his skull-cap and hands it to the mitre-bearer. The deacon
of the Mass and A. P. stand on either side of the bishop, to say
the Sanctus with him. All this time, unless they are otherwise
occupied, the two assistant deacons stand on the ground
before the altar steps.
The torch-bearers '^ come before the altar, genuflect, bow to
each other and kneel there, holding their torches. All in choir
and sanctuary kneel, except the A. P., M.C, assistant deacons,
deacon and subdeacon, thurifer, bearers of book, candle,
mitre, and crozier. The subdeacon has received the paten
from the deacon at the offertory ; he stands holding it before
the altar steps. The deacon is at the bishop's right, the A. P.
at his left.
Before the elevation incense is put in the thurible by the
M.C; he or the thurifer (cfr p. 104) incenses the Sanct-
issimum. At the Consecration the deacon and A. P. kneel at
the edge of the foot-pace ; at the elevation they hold the end
of the chasuble. The deacon uncovers the chalice, as at every
High Mass. After the elevation the deacon stands behind
the bishop, the A. P. is at the book, the torch-bearers retire
(p. 99). The A. P. and deacon genuflect with the bishop
during the canon. ^ Towards the end of the Pa^er nosier the
deacon comes to the bishop's right, the subdeacon to the
deacon's right ; the paten is handed to the bishop as usual,
the subdeacon has the humeral veil taken off" by a server,
genuflects to the Sanctissimum and goes to the foot of the
altar steps. At the Agnus Dei the deacon is at the bishop's
right ; the subdeacon does not ^o up to the altar. The deacon
and A. P. say the Agnus Dei with the bishop. They then genu-
flect and change places ; the deacon goes to the missal and
assists there; the A. P. to the bishop's right. The bishop gives
the kiss of peace to the A. P. He genuflects and goes to give
it to the choir in order (p. 27). The first and second assistant
deacons, the deacon and subdeacon of the Mass, now come up
in turn to the bishop's right, each receives the pax from him.
The subdeacon stands at the bishop's right and uncovers the
chalice at his communion, the deacon is by the book, till the
^ He hands the missal to the M.C. who lays it on the credence table
till it is wanted again after the ablutions.
^ There should be four, six, or eight torches {Caer. Ep., Lib. II, cap.
viii, § 68).
^ Caer. Ep.^ Lib. I, cap. vii, § 5; Lib. II, cap. viii, § 69. This appears
to be the plain meaning of the words in both places. Martinucci however
says that the A. P. does not genuflect with the bishop (2nd edition, 1880,
vol. vi, p. 446, no. 116; 3rd edition, by Menghini, 1914, pt. II, i, p. 106,
no. 130; see n. 1).
i8o XTbe 1bol^ Sacrifice
A. p. returns from giving the pax. When the A. P. comes back
to the altar he stands at the bishop^s left and the deacon at
the bishop's right. The subdeacon now goes down to his
place in the middle.
If the ministers receive Holy Communion, they do not take
the kiss of peace from the bishop before their Communion.
The Confiteor is not said. They make their Communion kneel-
ing, then kiss the bishop's hand, rise and kiss his left cheek,
while he says Pax tecum. They answer Et cum spiritu tuo.^
§ 6. FROM AFTER THE COMMUNION TO THE END
OF MASS
As soon as the Communion act is over the M.C. replaces the
bishop's skull-cap. All in choir sit. The deacon performs the
ablution of the chalice ; ^ the subdeacon comes to the gospel
side of the altar, wipes the chalice, and takes it to the
credence table. The A. P. puts the Canon episcopalls in the
middle of the altar and the missal on its stand, moves it
across, then stands at the epistle corner ready for the washing
of hands. The precious mitre is put on the bishop by the fir s t . -<
-a&sistant^ deacon. The train-bearer comes up. Standing at
the epistle corner the bishop washes his hands, the A. P. tak-
ing the ring and holding the towel. All in choir, except
canons and prelates, kneel meanwhile. The bishop blesses
the servers, the precious mitre is taken off. The bishop reads
the Communion antiphon, says Domhius vobiscuni, sings the
post-communions, as the celebrant at every High Mass. The
deacon sings Ite missa est, as usual. When the bishop has
said the prayer Placeat tibi, the first assistant deacon puts on
his precious mitre. Facing the altar the bishop sings the
versicles. Sit noinen Domini, etc. As he sings the end of the
formula of blessing, Pater, he turns, takes the crozier in his
left, and gives the blessing, making three signs of the cross.
All kneel except canons and prelates, who bow. If he is an
archbishop, the subdeacon who carries the cross brings it
before him, and kneels with the cross facing him. The arch-
bishop does not wear the mitre when blessing.
If the Indulgence has not been proclaimed after the sermon
it is proclaimed now. The A. P. reads the form appointed,
while the bishop remains standing, facing the people before
the altar, holding his crozier as before. Then the proces-
sion is formed. The bishop gives up the crozier, his mitre is
removed. If it is an archbishop who has worn the pallium,
^ The Caer. Ep. (Lib. II, cap. xxxi, § 5) says that it is " very suitable "
that the deacon and subdeacon should make their Communion at the
bishop's Mass on Sundays. Cfr. Cone. Trid., Sess. XXIII, cap. xiii. For
the rite see Caer. Ep., Lib. II, cap. xxix, § 3.
^ Not the subdeacon.
Iponttfical HMgb /IDass at tbe Ubrone iSi
this is now taken ofif by the deacon and subdeacon, laid on
the altar on which it was brought at the beginning, covered
with its veil and placed on the altar.
The bishop says the last Do7ninus vobiscinn and Initiuvi
sancti evangelii secundiun loannem. He is then covered with
the precious mitre, takes the crozier and follows the pro-
cession out, continuing the last gospel as he goes.^ The
procession is formed in the same order as at the beginning
(p. 170). It goes to the secretarium, where the canons and
others take their places. The bishop, entering the secre-
tarium, blesses the choir as he passes. He bows to the altar,
goes to the throne, and the first assistant deacon takes off his
mitre. Kneeling at the throne on a cushion, towards the altar,
he says the verse Et Verhmn caro factum est, and so finishes
the gospel. He then sits and hands his crozier to its bearer.
The deacon and subdeacon of the Mass take off" their man-
iples, which are carried away by a server.
The subdeacon takes off" the bishop's maniple, hands it to
a server, who lays it on the altar. The rest of the bishop's
vestments are taken off" in order, as they were put on. They
are all laid on the altar and covered with a veil.
Meanwhile the chaplains go to the sacristy, take off" their
copes, and return. The canons in vestments take these off and
resume choir dress. The ministers of the Mass go to sit at
the sedilia. The bishop's attendant brings the cappa and
puts it on him. The chaplains of the book and candle come
to the throne. Sitting, the bishop says the prayers after
Mass. Meanwhile the subdeacon takes off the liturgical
shoes and stockings, puts them on their plate, covers them
and takes them to the credence. The servant puts on the
bishop's ordinary shoes. The bishop goes to the faldstool in
the middle, says a short prayer there, goes to visit the chapel
of the Blessed Sacrament, and finally leaves the church with
his attendants. The canons may accompany him. They
should then return to sing sext and none.
§ 7. IF THE BISHOP DOES NOT VEST IN THE
SECRETARIVM
If there is no chapel that can be used as a secretarium, or if
for any reason the bishop does not wish to use it, there are
two other ways in which he may vest before Mass, at the
throne in the sanctuary-, or in the sacristy. Neither case pre-
sents any special difficulty.
If he vests at the throne in the sanctuary, he will come to
the church in rochet and cappa, visit the Blessed Sacrament,
then kneel at a faldstool in the sanctuary, go to the throne
^ If there is a proper last gospel the bishop reads it all at the altar, an
archbishop after his pallium has been taken off.
i82 XTbe Ibolp Saciiflce
and do everything" as described above. Only when he is
vested there will not be the great procession from the secre-
tarium. Instead, the bishop, in precious mitre and holding
his crozier, goes from the throne to the altar, blessing the
clergy in choir as he passes.
If he vests in the sacristy, a faldstool will be prepared in
the middle for him. The vestments will be laid out on a
vesting table. At this faldstool the bishop vests in the same
way as at the throne. Then the procession is formed to the
church and altar.
§ 8. IF THE CHAPTER IS NOT PRESENT
The Caerimoniale episcoporum supposes, as the normal cus-
tom, that the Ordinary sings High Mass in his cathedral, his
chapter assisting.
It may, however, frequently happen that he sings Mass in
another church of his diocese, where the chapter is not pre-
sent. In this case a temporary throne is erected beforehand,
on the gospel side, and is vested in the colour of the Mass.
Terce is not said beforehand; the secretarium is not used.
The bishop vests either in the sacristy or at the throne. The
ministers of Mass and assistants at the throne need not be
canons. All else proceeds as described above, except, of
course, that there are no canons to be incensed or to receive
the kiss of peace.
CHAPTER XVII
PONTIFICAL HIGH MASS AT
THE FALDSTOOL
§ I. PREPARATION
EXCEPT a " Greater Prelate " (see p. 32), every other
bishop (a foreign bishop or auxiliary) uses, not the
throne, but a faldstool in front of the altar.^ It may
also happen that the Ordinary uses this faldstool, in-
stead of his throne, as when a cardinal or higher
prelate is present.* In this case the following alterations are
made in the ceremony.^
The bishop may begin his preparation for Mass in the
sacristy. If he does so, the usual vestments for the deacon
and subdeacon are laid out here, but not their maniples,
which are put on the credence table in the church. A carpet
is laid in the middle of the sacristy with a chair on it. The
bishop makes his preparation here. The Canon episcopalis,
hand-candle and the bishop's liturgical shoes and stockings
are laid out in the sacristy near the chair.
At the High Altar of the church the Sanctissimum should
be removed, if it is reserved there. Six candles are lighted,
not a seventh. There are no altar-cards. The bishop's vest-
ments are laid on the altar as described above (p. 163). His
gloves lie on a plate. All are covered with .a veil, which may
be the gremiale. The precious mitre stands on the gospel
side, by it the mitre-bearer's veil. The golden mitre is on the
epistle side ; their infulae hang over the frontal.*
On the credence table two candles burn. Between them the
following are placed : the chalice and paten, prepared as usual
for Mass. The missal, with the bishop's maniple between the
leaves at the place of the gospel of the day, the book of les-
sons,'' the missal stand or cushion, the cruets, amice, and
cope for the A. P., maniples for the two ministers, the vessel
and basin for washing the bishop's hands. If there is not
room for all this on the credence table, another should stand
by its side.
The Roman books suppose that the thurible, incense boat,
the fire and charcoal and the torches for the elevation all
1 See p. 8.
^ This case lies outside the scope of the book.
^ Caer. Ep., Lib. I, cap. xix, §§ 4-5; Martinucci-Menghini, II, ii, pp.
566-597; Le Vavasseur, Fond. Pont., i, pp. 123-148; \Vapelhorst, pp.
192.194.
* If the bishop uses the g-olden mitre only, this stands on the gospel
side.
^ The books should be covered with silk of the colour of the day (see
p. 20).
183
i84 XTbe 1bol^ Sacrifice
stand in the sanctuary near the credence table. It may, how-
ever, be more convenient to prepare these in the sacristy.
In the sanctuary before the altar, on the ground and at
about the place where the epistle is read, a small platform is
erected, about six inches hig"h.^ This is covered with a
carpet; on it stands the faldstool. The faldstool is covered
with hangings of the colour of the Mass.
On the epistle side are the seats for the ministers and a
cushion on which the bishop will kneel at the creed.
In the centre of the sanctuary is a cushion on which the
bishop will kneel to say prayers before Mass.
§ 2. MINISTERS AND SERVERS
The following persons assist the bishop: the deacon and
subdeacon of the Mass, an assistant priest, who will wear a
cope, two Masters of Ceremonies, the three servers who carry
the mitre, book and hand-candle,^ the thurifer and acolytes,
six torch-bearers, who will also assist at the vesting. The
bearers of mitre, book, and candle do not wear copes. There
are no assistant deacons.
§ 3. THE BEGINNING AND VESTING OF THE
BISHOP
The bishop arrives in the sacristy and sits on the chair pre-
pared. The book-bearer stands before him, holding the
Canon episcopalis open at the preparation for Mass. The
bearer of the candle stands by holding it lighted. The bishop
begins to say the psalms appointed for the preparation.
Meanwhile a servant takes off his usual shoes and puts on
the liturgical shoes and stockings, kneeling before him to
do so.
Meanwhile the deacon and subdeacon vest, assisted by the
acolytes. The Canon episcopalis and hand-candle are then
taken to the credence table. The deacon and subdeacon, vested,
but without maniples, bow to the cross in the sacristy and to
the bishop. They go to the church, the second M.C. before
them, followed by the acolytes and other servers. In church
they all genuflect to the altar, the acolytes and servers stand
aside near the credence table, the ministers stand behind the
' The platform is sometimes omitted.
' There is no crozier-bearer, since no crozier. In certain (rare) cases
the Ordinary may allow the use of the crozier to another bishop (Caer.
£p., Lib. I, cap. xi, § 12). But the crozier is the chief symbol of jurisdic-
tion. Its indiscriminate use by bishops anywhere (as often, in France
especially) is to be deprecated. If the bishop has a train he will have a
train-bearer who carries it whenever he walks, at other times stands
aside among- the "familiares." But a bishop who is not a "Greater
Prelate " should not let down his train.
I
Iponttfical IbiQb /IDass at tbe jfal^stool 185
faldstool, the deacon on the gospel side, the subdeacon on
the epistle side.
Then the bishop comes from the sacristy. He wears the
rochet and mantellettum, and holds his biretta in his hand.
The first M.C. goes in front of him, the A. P. at his left. They
come before the altar, the deacon and subdeacon bow to the
bishop; he bows to the altar. Then he kneels for a short
prayer on the cushion. When he rises, this cushion is taken
away.
The bishop, rising, again bows to the altar and goes to the
faldstool. Here he sits. The deacon takes off the pectoral
cross, then holds it to the bishop, that he should kiss it, and
hands it to the M.C. ; he removes the mantellettum and gives
this, too, to the M.C. The bishop covers himself. A server
comes with the vessel, basin and towel. The ministers take
the towel. Standing before the bishop the server pours water
over his hands. The ministers assist him to dry them.
All this supposes that the bishop begins the preparation in
the sacristy. If he does so in the church, the liturgical shoes
and stockings are put first on the credence table. The bishop
enters the church, says his prayer at the kneeling-desk, then
goes to the faldstool and there begins the psalm, while his
servant puts on the shoes and stockings.
The vesting now begins. The second M.C. goes to the
altar and there hands each vestment to the server, who will
bring it to the bishop. If there are not enough servers, they
may, after having handed the vestment to the ministers,
return to the altar to bring another. The bishop stands and
the book-bearer stands before him, still holding the book.
The bishop takes off his biretta before rising and hands it to
the M.C, who puts it away with the mantellettum. The deacon
vests the bishop, the subdeacon assisting. When the bishop
has put on the dalmatic he sits, the deacon takes the ring,
the ministers put on his gloves, each one glove, kissing first
his hand, then the glove. The deacon puts on him the precious
mitre, bowing before and after. The ministers then go to put
on their maniples. The A. P. meanwhile goes to the credence
table and puts on amice and cope; he comes to the bishop,
carrying the ring on a plate, and puts it on the bishop's
finger, kissing first the ring, then the hand. He bows before
and after doing this, then stands at the bishop's right. When
all the vestments are taken from the altar the M.C. there
removes the golden mitre and veil, which he puts on the
credence table.
The bishop rises and goes to the altar; the A. P. is at his
right, the deacon at his left; the subdeacon, who now carries
the missal with the maniple in it, at the deacon's left. The
other servers and Masters of Ceremonies follow. When the
bishop is vested, the second M.C. puts the Canon episcopalis
i86 XTbe Ibol^ Sacrifice
on the altar in the middle, opens it at the prayer Atifer a
7iobiSy and stands the hand-candle near it.
§4. THE MASS
At the altar the deacon takes off the mitre and hands it to the
mitre-bearer; the bishop bows low, the others genuflect.
Mass begins as usual. The A.P. is at the bishop's right, the
ministers at his left. After the prayer Indulgentiam^ the sub-
deacon puts the maniple on the bishop's arm, as described
above (p. 171). Before doing so he hands the missal to the
M.C. When they ^o up to the altar,^ the subdeacon holds
the missal open at the gospel of the day; the bishop kisses
the page. The second M.C. takes the missal and removes
the Canon episcopalis and hand-candle from the altar. The
altar and bishop are incensed as usual, except that the deacon
says Benedicite pater revereiidissime. The bishop gives the
thurible to the deacon, the M.C. puts on his precious mitre.
The deacon, with the subdeacon at his left, goes down the
altar steps and incenses the bishop. The bishop goes to the
faldstool, bowing first to the cross. The A.P. goes with him
on his right, the ministers at his left. He sits ow the faldstool
and the deacon removes the mitre. The bishop rises and turns
to the altar by his left. The book-bearer, standing before the
bishop, holds up the missal, the candle-bearer is at the book-
bearer's left ; ^ the A.P. at the bishop's right points to the
places. The deacon is at the bishop's right, the subdeacon at
his left, but a little back. The bishop reads the Introit, then
says the Kyrie eleison with the ministers. If the sung Kyrie
takes much time he may now sit, as he will at the Gloria.
The bishop facing the altar intones the Gloria in excelsis^
the A.P. at his right, ^ the book-bearer and candle-bearer
before him. While he does so the ministers stand behind him
in line ; then they come one on either side and say the Gloria
with him. When he has said the Gloria^ the bishop sits on
the faldstool ; the deacon puts on the golden mitre and spreads
the gremiale over his knees. All then bow to him and ^o to
sit at the sedilia in this order: the deacon is in the middle,
the A.P. at his right, the subdeacon at his left. They receive
their birettas from the second M.C. and cover themselves.
The second M.C. stands near the seat at the usual place, as
at every High Mass. The first M.C. stands behind the bishop
at his left.
^ The A.P. goes to the faldstool, deacon to the bishop's right.
■^ Or he may stand at the book-bearer's right, to allow more room for
the A.P. (Martinucci, II, ii, p. 553, n. i).
' Baldeschi makes the A.P. hold the scotula throughout. This is an
error. He never does so {e.g.^ Martinucci, II, ii, p. 575, §61; Le
V^avasseur, Fond. Pont., i, p. 135, § 152).
'^ Oi '^
►f« * ►i^
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M
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FIG. 22. PONTIFICAL HIGH MASS AT THE FALDSTOOL: " IVDICA ME"
2Sl
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FIG. 23. PONTIFICAL HIGH MASS AT THE FALDSTOOL: INTROIT
•i<
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FIG. 24. PONTIFICAL HIGH MASS AT THE FALDSTOOL :
DURING THE "GLORIA" AND CREED
187
^
ri|
^
i88 Uhc 1boli^ Sacrifice
Towards the end of the Gloria in excelsis the ministers rise,
come before the bishop, stand in line, and bow to him. The
deacon ^ removes the gremiale, and hands it to a server, who
puts it on the credence table. He then removes the mitre.
The bishop stands facing- the people and sings Pax vobis\
the deacon and subdeacon stand between him and the people in
line, the A. P. is at his side (on the epistle side) facing the altar.
Then the bishop turns to the altar and sings the collects,
the book-bearer holding- the book, with the candle-bearer at
his right." The first M.C. stands by the A. P., the second is
at the credence table by the acolytes. During the last collect
the subdeacon receives the book of lessons from the second
M.C, goes to the centre, genuflects to the altar, then comes
*
*
*
*
*
^m
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R
B
mb
FIG. 25. PONTIFICAL HIGH MASS AT THE FALDSTOOL : THE COLLECTS
to his place behind the bishop holding- the book closed. When
the collects are finished, the bishop sits again, and receives
the mitre and gremiale from the deacon, as before. The A. P.
and deacon bow to him and go to sit. The subdeacon bows
to the bishop, and standing at the usual place, reads the
epistle. Then he goes to the middle, genuflects to the altar,
comes to the bishop, bows, kneels,^ kisses his hand and re-
ceives his blessing. He then rises and opens the missal, that the
^ Martinucci, II, ii, p. 576, § 68. Le Vavasseur (/^o«c^. Pont.^ i, p. 134,
§ 151 ; p. 135, § 152) makes the subdeacon place and remove the gremiale
throug-hout.
^ The candle had better be held at the right of the book, so as to leave
room on the other side for the first M.C. and A. P.
^ Obviously the usual rule, not to kneel except to a Greater Prelate,
does not apply to the blessing at epistle and gospel, when the ministers
would kneel to a priest.
Ipontttical Ibigb /IDa95 at tbe ifalOstool 189
bishop may read the epistle, gradual, Alleluia verse, or other
texts which occur between the lessons, sitting on the fald-
stool. Before the gospel the bishop reads the Munda cor meiini
prayer, for w^hich the M.C. brings the Canon episcopalis from
the altar. Meanwhile the bearer holds the hand-candle, at the
bishop's left. When the bishop has read the gospel, the A. P.
hands the candle to the M.C. and stays where he is. The
subdeacon hands the missal to a server and stands opposite
the bishop, at a little distance from him.
Towards the end of the sung Alleluia verse (or whatever
text may take its place) the deacon, who has been sitting at
the seat, rises, takes the book of lessons from the M.C.
>i^
^
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H
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mi
FIG.
26. PONTIFICAL HIGH MASS AT THE FALDSTOOL
THE GOSPEL
BEFORE
and carries it to the altar, closed. He bows to the bishop in
passing, genuflects to the altar before and after laying the
book on it ; then comes straight to the bishop's side, where
he assists at the imposition and blessing of incense. For this
the thurifer approaches, bows and stands before the bishop.
Meanwhile the acolytes take their candles from the credence
table and stand, at some distance, before the bishop.
When the incense is blessed the deacon goes to the foot-
pace, to say the prayer Munda cor 7neum\ the thurifer stands
between the acolytes. The deacon then takes the missal from
the altar, genuflects, comes to the bishop, bows, kneels and
says lube domne henedicere. The bishop blesses him, and he
kisses the bishop's hand in the usual way. Then he stands
before the bishop, in front of the thurifer and acolytes; the
subdeacon is at his left, the second M.C. behind him. The
I90 Ube 1bol^ Sacrifice
first M.C. stands near the A. P. All bow to the bishop, go to
the centre, genuflect and go to the place where the gospel is
sung". As soon as they have gone, the first M.C. removes the
bishop's gremiale, mitre; the A. P. stands a little behind the
bishop at his left. The bishop stands and turns towards the
deacon. The deacon should be careful not to begin to sing
the gospel till the bishop is thus ready.
If a genuflection is to be made at any text in the gospel,
the M.C. places a cushion, on which the bishop genuflects,
towards the gospel book.
After the gospel the subdeacon comes up immediately and
brings the book to the bishop, making no genuflection nor
inclination to him. He points to the beginning of the gospel
text, which the bishop kisses. He then shuts the book, bows
to the bishop, hands the book to the first M.C. and stands
at the left of the A. P. As soon as the gospel is finished the
acolytes take their candles to the credence table, genuflecting
to the altar and bowing to the bishop as they pass. The
deacon takes the thurible and incenses the bishop ; he, the
thurifer at his side, and the second M.C. bow before and
after. The thurifer takes the thurible to the sacristy or other
place where it is kept.
If there is a sermon at this point, the ministers form in line
before the bishop, bow to him, and go to sit at the seat. The
bishop sits at the faldstool. If he preaches himself, he may do
so standing before the faldstool, or sitting on it, or he may go
to the pulpit, accompanied by the first M.C. The ministers do
not sit nor cover themselves till the bishop is ready to begin
the sermon.
When the creed is intoned the deacon and subdeacon stand
in line behind the bishop. He stands facing the altar; the
Canon episcopalis is held by the book-bearer, with the candle
at his right. The A. P. stands at the bishop's left. The deacon
and subdeacon come to the bishop's side and say the creed
with him, as at the Gloria.
The bishop then sits, the deacon puts on the gremiale and
golden mitre; the ministers bow to the bishop and go to sit,
as at the Gloria. At the words Et hicarnatus est^ etc., the
bishop bows, wearing the mitre, the ministers uncover and
bow, all the others kneel.
On Christmas Day and Lady Day the bishop kneels at these
words before the faldstool, not uncovering; the ministers kneel
at the seat.
After this text the deacon rises, takes the burse from the
second M.C, and spreads the corporal on the altar, making
the usual inclination to the bishop and genuflection to the
altar. He goes back to his place by the shortest way, bowing
to the other ministers before he sits again.
Towards the end of the sung creed the ministers come
pontifical fbigb /IDass at tbe ffalbstool 191
before the bishop, stand in line and bow to him, the deacon
takes oif the gremiale and mitre ; the deacon and subdeacon
form in line between the faldstool and the people, the A. P.
stands at the side on the epistle side. The bishop rises, sings
Dominus vobiscurn facing* the people, then turns to the altar,
sing"s Oremus and reads the offertory. The book-bearer and
candle-bearer stand before him, as usual.
The bishop sits again, the deacon puts on his precious
mitre, the three ministers bow to the bishop, the deacon goes
to his right, the subdeacon to his left, the A. P. to the cred-
ence table. Servers bring a plate to hold the ring and gloves,
and the vessels and towel to wash the hands. The deacon
takes off the ring and right glove, the subdeacon the left
glove, with the usual oscula. The ring and gloves are put on
the plate. The servers who hold the vessel and dish kneel
before the bishop, the ministers take the towel. He washes his
hands, the ministers assist him to dry them. Then the deacon
puts the ring on the bishop's bare hand, again with the solita
oscula. The subdeacon brings the chalice from the credence.
While the bishop washes his hands, the A. P. takes the
missal on its stand from the credence table, and the Canon
episcopalis, and carries them to the altar. The second M.C.
goes with him, and the server bearing the candle. They bow
to the bishop in passing, genuflect before the altar steps and
arrange the missal and Canon episcopalis on the altar. The
A. P. stays by the book. The bishop, having washed his
hands and received back the ring, rises and goes to the altar
between the deacon and the M.C. mitre-bearer and book-
bearer following. Before the altar the deacon takes off the
mitre, the bishop bows low, the others genuflect. The A. P.
comes down to meet the bishop at the lowest step ; the sub-
deacon has gone to the credence table to bring the chalice.
His place at the bishop's side is taken by the A. P. So the
bishop between the deacon and the A. P. goes up to the altar.
From now to the end of Mass everything continues as in
the case of Pontifical High Mass at the throne (see above,
pp. 177-180), except that, in the case of a bishop not in his
own diocese, no Indulgence is published. The candle-bearer
holds the candle at the left of the A. P.
At the end of Mass the bishop may go with the ministers
and servers in procession to the sacristy and there unvest. Or
he may ^q to the faldstool and unvest there. In this case,
when he arrives at the faldstool, he sits and the three minis-
ters bow to him, ^o to the credence table, where the A. P.
takes off the cope, the others their maniples. They come back
to the bishop; the subdeacon takes off the bishop's maniple,
the deacon his mitre. Then they assist him to unvest, hand-
ing each vestment to a server who carries it to the altar. The
bishop, having taken off the amice, puts on his biretta, sits
192 XTbe Ibolp Sacrifice
and washes his hands. The mantellettum Is put on, the
deacon hands him the pectoral cross to kiss, and puts it on
him. The deacon and subdeacon now bow to the bishop and
retire to the sacristy. The bishop sits again at the faldstool
and says the prayers after Mass, the book-bearer holding- the
book standing before him, the candle by the book. Mean-
while an attendant takes off the ceremonial shoes and stock-
ings. The bishop uncovers, goes to the kneeling desk, which
has been again set up before the altar, kneels and says a short
prayer, the A. P. and first M.C. on either side. Finally he
retires, accompanied by the A. P. and M.C.
CHAPTER XVIII
PONTIFICAL HIGH MASS FOR
THE DEAD
§ I. PREPARATION
WHEN a bishop sings Mass for the dead, whether
he do so at the throne or at a faldstool, the fol-
lowing changes must be made.^
The bishop uses neither crozier, gloves, nor
ceremonial shoes and stockings. He has the
gremiale, of black silk. He wears only the simple mitre, of
white linen, with ruddy fringes to its infulae.
The solita oscula occur during the vesting and unvesting;
they are all omitted during the Mass. The bishop gives no
blessing to anyone. The Sanctissimum should not be at the
High Altar, according to the general rule for Pontifical Mass
(p. 163).
In the chapel of the Blessed Sacrament a kneeling-desk or
faldstool is prepared, as usual. For the colour of its cover-
ings and cushion see p. 8.
On the altar of the Blessed Sacrament six candles are lit,
at least during the time the bishop kneels there, before and
after the ceremony. On the High Altar are six candles (never
seven) of unbleached wax, and the altar cross. The candle-
sticks should be of bronze or brass, not silver. No other
ornament should stand on the altar or retable. The frontal
is black. The foot-pace and altar steps are covered with a
purple carpet, the rest of the sanctuary is bare. The bishop's
vestments, black, are laid out on the altar as usual (p. 163).
The simple mitre, only, stands on the gospel side. Before
the altar is the faldstool or kneeling-desk on a small carpet.
It is covered with purple. The usual vessels are put on the
credence table, namely, the acolytes' candles, the chalice pre-
pared, the vessel and dish for washing hands, two missals
and the Canon episcopalis, which should be covered with
black, the cruets, amice and black cope for the assistant
priest, the maniples for the ministers, a black cope with
simple formale for the bishop, if he will make the absolutions.
Candles to be distributed to the clergy. In this case the
Pontifical will also be wanted.
The sedilia are covered with purple. If there is a throne it
will be covered in the same way with purple ; the stools for
the assistants will be bare. If the absolution is to be made
at the catafalque, this will stand before the sanctuary. At its
head is another faldstool.
^ Caer. Ep., Lib. II, cap. ii; Martinucci-Menghini, II, i, pp. 265-278;
II, ii, pp. 598-613; Le Vavasseur, Fonct. Pont., i, pp. 148-157, 157-160.
O
194 ^t)^ t)olp Sacrifice
§ 2. MASS AT THE THRONE
The same ministers, assistants, and servers attend as at all
such Pontifical Masses (p. 165), except that there is no crozier,
and so no crozier-bearer. The Mass is sung- after none.
When the bishop enters the church the bells are not rung
joyfully. They may be tolled. The organ is not used at all.^
All proceeds as in the usual Mass of this kind, except the
following points :
The bishop vests at the throne. The maniple is put on him
after the girdle, before the pectoral cross. ^ An archbishop
does not wear the pallium at Requiem Masses. When the
bishop is vested, the A. P. puts on his ring; the deacon and
subdeacon put on their maniples.
All then go to the altar, the bishop with folded hands,
since he does not use the crozier. The subdeacon does not
bring the gospel book with him. After the prayers at the
foot of the steps the bishop kisses the altar, not the gospel
book. The altar is not incensed; they go back to the throne
at once, the bishop wearing, according to the usual rule, the
simple mitre. After the sung Kyrie eleisoji the bishop says
Dominus vobisciim, not Pax vobis. During the collects all in
choir kneel, except the ministers and the candle-bearer,
before the bishop. After the epistle the subdeacon comes to
the throne, bows to the bishop, but is neither blessed nor
kisses the bishop's hand. During the sequence candles are
g^iven to all in choir. They hold these burnings during the
g"ospel, and then again from the Sanctus to the ablutions.
At the gospel there is no incense, nor do the acolytes hold
their candles. They stand on either side of the subdeacon
with folded hands. The deacon does not ask the bishop's
blessing, nor does he kiss his hand. The procession for the
g^ospel comes before the bishop in the usual way (see p. 175),
all genuflect before him (except canons), then go to sing the
gospel.
After it the subdeacon does not take the book to be kissed
by the bishop, but hands it at once to the second M.C. The
bishop goes to the altar after his hands are washed. The sub-
deacon brings the oblata, not wearing the humeral veil. The
water is not blessed. The bishop incenses the altar as usual;
then he alone, wearing the mitre, is incensed. The torch-
bearers kneel before the altar till the ablutions, and all in
choir kneel, holding lighted candles from the Sanctus to the
ablutions. The subdeacon does not hold the paten. He in-
censes the Sanctissimum at the elevation, kneeling* on the
^ Caer. Ep.., Lib. I, cap. xxviii, § 13; S.R.C., no. 4265, ad II (in case
of necessity, the org-an may be used, only to sustain the singling).
^ Because of the practical difficulty it may be put on immediately after
the dalmatic (Martinucci-Menghini, II, i, p. 269, n. 2).
Ipontttical Ibtgb /IDass tor tbc S)ea5 195
epistle side. The kiss of peace is not given. When the deacon
sing"s the verse Requiescant in pace the bishop says it to him-
self.^ There is no blessing at the end of Mass. The bishop
begins the last gospel at the altar, continues it as he goes
back to the throne, and ends it there, genuflecting at the
throne at the words Et Verhum caro factum est. He then sits,
and the ministers take off the maniples; the A. P. takes off
his cope.
The bishop is unvested by the assistant deacons at the
throne. If the absolutions follow at once," they then vest him
in cope and mitre.
For the absolutions see pp. 425-429.
§ 3. MASS AT A FALDSTOOL
No special directions for this are necessary. All is done
according to the normal rules for Pontifical High Mass at the
faldstool (for which see pp. 183-192), with the exceptions and
particular rules for Requiems in general and those noted in
the last paragraph for Pontifical Requiems. In this case, too,
the bishop wears only the simple mitre ; he gives no blessing,
the altar is incensed only at the offertory, and so on, as already
explained.
^ S. R.C., 7 September 1816, no. 2572, ad XXII.
■^ The absolution should always follow (Martinucci-Meng-hini, II,
p. 277, § 141).
PART III
EVENING SERVICES
CHAPTER XIX
VESPERS
§ I. GENERAL DIRECTIONS
ALTHOUGH the Caerlmoniale episcoporum is in-
tended primarily for pontifical functions, its direc-
tions and rubrics apply, with the necessary modi-
fications, for all celebrations of the services it
contains. For vespers, therefore, the Caerimoniale,
Lib. II, cap. i-iii, and the other places at which vespers are
described, form the final standard, as far as its directions go.
Vespers may be solemn or not solemn. On week days
which are not great feasts the celebrant uses no cope, the
altar is not incensed, there are practically no ceremonies.
On Sundays and feasts the vespers should be solemn, that
is, with cope, incense, acolytes. There should further be
assistants to the celebrant who wear copes. On ordinary
Sundays there should be two such assistants, in some sort
corresponding to the deacon and subdeacon at Mass. On
greater feasts there may be four or six. Since they wear the
cope, according to the usual rule these assistants should have
at least minor orders.^ The celebrant must always be a priest.
It is supposed, normally, that where vespers are sung there
is a liturgical choir placed in seats or stalls on either side of
the altar, though it is possible to celebrate vespers without
such a choir.
For vespers little preparation is needed. In the sacristy
the surplices are made ready for the servers and choir. The
acolytes' candles are lit, the thurible waits at its usual place
till the thurifer shall come to prepare the incense. For the
celebrant a surplice is prepared at the vesting table, or a
rochet and amice if he have the right to use them, also a cope
of the colour of vespers.' This colour is the same as that
for a corresponding Mass, with this exception: if the vespers
are **a capitulo de sequenti," the colour from the beginning
is that of the last part. If there are assistants in copes the
required number of surplices and copes (of the same colour)
are prepared for them.
In the sanctuary the sedile or bench, on the epistle side, is
ready for the celebrant, as at Mass.^ In front of it there
^ They need not be in Holy Orders.
^ The celebrant at Vespers (or at any part of the divine office, except
funeral offices, p. 419) is not to wear a stole. See p. 201, n. 7.
^ The Caer. Ep. says it should be covered with a cloth. The celebrant
may, however, have his place in the first stall of the choir, on either side,
according to custom (Lib. II, cap. iii, § 4; cfr. Martinucci-Menghini, I, ii,
p. 14, § 3). If he has, it makes practically no difference to the ceremony.
The acolytes, assistants, and so on go to him here, as they would to the
sedile.
199
200 lEvcninQ Semces
should be a carpet with a lectern, covered with a silk cloth of
the colour of the office ; ^ on this lectern a vesperal or breviary
may be placed. This should also have a covering of the
liturgical colour. Near the sedile a stool is placed for the
M.C., unless he will have a place somewhere else near.^ If
benches or stools are prepared in the middle of the choir facing
the altar, one on either side,^ these should be covered with
green cloths. Or, instead of benches, rows of stools may stand
here, one for each assistant. It is usual, though the Cere-
monial does not prescribe it, to place another lectern in the
middle of the choir, at which the cantors will intone the
psalms.'* On it a vesperal should lie.
The cover which protects the altar cloths is removed before
vespers begin. The frontal and tabernacle veil (if there is one)
are of the colour of the office. The six large altar candles are
lighted. If other altars are to be incensed (p. 206), they are
prepared in the same way, with candles lighted.
The persons who take part in the service are the celebrant,
always a priest, two, four, or six assistants in copes, if pos-
sible, according to the solemnity of the day, two cantors, a
Master of Ceremonies, thurifer, two acolytes, and members ot
the choir. When there are many assistants in copes a second
M.C. directs them; at other times he sits in choir. Except
the celebrant and assistant in copes, all wear choir dress.
§2. RULES FOR THE CHOIR
In whichever of the manners to be described vespers are
celebrated, the rules for the liturgical choir are the same. Its
members generally enter the church in procession following
the acolytes, unless they are already in their places for some
preceding service. They come in pairs, genuflect to the altar,
bow to each other, and go to their places in the stalls, as in
the case of High Mass (p. 28). Here they stand till the cele-
brant and his assistants come before the altar. All kneel then
to say the silent prayer Aperi Doniine, They stand to say
silently the Lord's Prayer and Ave Maria. When the first
psalm has been intoned they sit.
^ Caer. Ep.^ Lib. II, cap. iii, § 4. It is not uncommon to dispense with
the lectern.
^ The Caer. Ep. does not determine any special seat for the M.C. to
occupy when he is not engaged. He may sit in any convenient place
near the celebrant. Cfr. Le Vavasseur, i, p. 537.
^ If there are only two assistants they often sit on either side of the
celebrant. See below, p. 203, n. 2.
* Cfr. Le Vavasseur, i, p. 538. The Caer. Ep. (Lib. II, cap. vi, § 7)
supposes this lectern at matins.
Despers 201
They bow and uncover (if they wear the biretta) at the verse
Gloria Patri at the end of each psalm, at the holy Name,
the name of Mary, of the Saint of the office or commemora-
tion, the word Trinitas^ or the three divine Persons, at the
last verse (Doxology) of all hymns, at verse 2 {^Sit nomen
Domini benedicturn) of Psalm 112 [Laiidate pueri). As each
antiphon is intoned all stand meanwhile/ All stand during"
the chapter, hymn and so the end of Vespers, except that they
sit again while the antiphon of the Magnificat is sung before
and after. ^ They kneel if the Preces feriales are said. They
kneel during the anthem of the Blessed Virgin, at the end,
except on Saturdays, Sundays, and during all Paschal time.
They kneel during the first verse of the hymns Ave maris
Stella and Veni creator^ during the verse Tantiun ergo of the
Pange lingua^ if the Sanctissimum is present on the altar, ^
during the whole verse O cmx ave spes unica in the hymn
Vexilla regis .^ At the Magnificat^ when they are incensed,
they bow as at Mass (p. 27).
§ 3. VESPERS WITH ASSISTANTS
It will be convenient first to describe what should be the
normal ceremonies on Sunday, when clerks in copes assist
the celebrant, then to add how the modifications should be
made, when it is impossible to carry out the whole of this
rite.'
In the sacristy the celebrant ® vests in a surplice or rochet,"'
and over it a cope of the colour of the day. On Sundays he
^ Caer. Ep.y Lib. II, cap. iii, § 8. But the S.R.C., 12 iul. 1892, no. 3781,
ad II allows the custom that only those on. the side where it is intoned
stand.
^ If it is doubled {Caer. Ep.^ Lib. II, cap. iii, § 10). If it is not doubled,
they sit only while it is sung- at the end.
^ Certainly if the Sanctissimum is exposed (S.R.C., 14 November 1676,
no. 1583, ad VII); if it is in the tabernacle the custom, either way, may
be observed (S.R.C., 4 August 1663, no. 1280, ad II).
* According- to the rubric in the new psalter of 191 1.
" There are considerable differences in the details of \'espers as de-
scribed by modern authors (Van der Stappen, De Herdt, Le Vavasseur,
Wapelhorst, Baldeschi). There is much more variety of local custom
here than at Mass. Martinucci, admitting- this, claims that his statement
of the ceremonies corresponds exactly with the rules of the Caer, Ep.^
which is the only authentic standard (3rd ed., I, ii, p. 14, n.). On com-
paring- his text I find that this is so. The account here g-iven follows
Martinucci and the Caer. Ep. I add in notes the local differences common
in England.
® See Preface, p. x.
"^ If he have the rig-ht to wear a rochet. The S.R.C. formally forbids
the use of a stole at Vespers (no. 2956, ad \^), except in the one case
when the Sanctissimum is exposed immediately before, and Benediction
follows immediately after (19 September 1883, no. 3593, ad II).
202 lEventno Services
should have two assistants who wear exactly the same dress/
The first assistant vests the celebrant. They, and the cele-
brant, wear the biretta. The procession is formed and goes
to the church, all bowing first to the cross in the sacristy.
The thurifer goes first with hands joined, not carrying the
thurible; then the two acolytes holding their candles burning,
the choir (if there is a liturgical choir), the M.C., the two
cantors, lastly the celebrant between his assistants, who hold
the ends of his cope. The acolytes come to the altar and stand
on either side, the members of the choir go to their places,
the cantors with them to places generally at the ends of the
stalls nearest the people. The M.C. stands aside on the epistle
side; the celebrant and assistants come before the altar.
These three bow to the altar (or genuflect if the Sanctissimum
is reserved there), the servers genuflect. The celebrant and
assistants kneel on the lowest altar step and say the prayer
Apert Domine silently. Meanwhile the acolytes go to the
epistle side, and set their candles on the lowest step. Or they
may place them one on either side of the altar. They extin-
guish them,' then go^ with the thurifer, to their places.^
When the celebrant has finished the prayer, he rises, again
bows or genuflects to the altar with the assistants ; they bow
to the choir on either side, first to the side opposite the
place to which they will now go. They go to the sedile. The
assistants stand here, facing each other, on the floor of the
sanctuary; the M.C. is at his right. The Caerimoniale says
that he sits and rests a moment.* Then he rises and says
silently the Pater noster a.nd Ave Maria. The M.C. lifts the
right end of the celebrant's cope; he makes the sign of the cross,
singing Deus in adiutorium inetivi intende. The others make
the sign of the cross with him.' The choir continues, answer-
ing the verse. At the words Gloria Patri^ etc., all bow
towards the altar.
While the verse Sictit erat is sung, the first assistant goes
to genuflect to the altar, accompanied by the M.C. ; ^ he comes
before the celebrant, bows low, and pre-intones the first anti-
phon to him. This means that he sings its first words, as far
' They are not to wear dalmatic and tunicle.
^ Martinucci says *' where it is the custom" (I, ii, p. i6, § 12). Le
Vavasseur (i, p. 548, § 35) says the candles are extingfuished.
" This is the plain direction of the Caer. Ep., Lib. II, cap. iii, § 2. In
many churches, however, it is the custom that the acolytes do not now
extinguish their candles, but come with them to stand before the cele-
brant while he intones " Deus in adiutorium intende," then g-o back to
the altar and put out their candles. Though there is no justification for
this in the Caer. Ep., it may perhaps be tolerated as a local custom. It
agrees with the general practice that the acolytes hold their candles
before the celebrant whenever he sings alone, and it adds some solemnity
to the beginning of Vespers.
* Caer. Ep.y Lib. II, cap. iii, § 5: " sedet ibi paululum."
' S. R.C., no. 3156. '^ Caer. Ep.^ Lib. II, cap. iii, § 6.
20'
IDespers
as the asterisk, in a low voice, before him. Then the celebrant
repeats the same words to the same notes ; ^ the choir takes
up the antiphon and continues, if it is a double. As soon as
the celebrant has intoned the antiphon, the assistants bow to
him, go before the altar, genuflect, and go to the bench or
stools prepared for them in the middle of the choir.' As the
^ ^ ^
w
AAA
,&AA
W
FIG. 27- VESPERS WITH SIX ASSISTANTS : DURIN"G THE PSALMS
antiphon is sung, or, if it is not a double, while the celebrant
intones its first words the two cantors come out from their
^ This curious ceremony of " pre-intoning" " is obviously a remnant of
the days when it was necessary. The cantor or assistant was the expert
who showed the other man what to sing-. It cannot be said to be beauti-
ful. It is not an improvement to the music to hear one man almost hum
a few notes to another who then repeats them louder; nor does it make
sense of the words to repeat a phrase, meaning^less of itself, twice over.
It would seem more reasonable that those who are to intone should learn
the notes at home before the service begins. However, the pre-intoning-
is formally prescribed in the Caer. Ep., Lib. II, cap. iii, §§ 6, 8. In small
churches, where this rule cannot be obeyed, the dignity of the office
gains considerably thereby.
- In some churches the two assistants sit on either side of the celebrant.
See Van der Stappen, i, p. 416.
204 Bventno Services
places in the choir, genuflect to the altar, stand in the middle
(before the lectern, if there is one), and in due time intone the
first psalm, singing the whole first verse. As soon as they
begin all sit, the celebrant, assistants and members of the
choir put on the biretta, the M.C. handing his to the celebrant
with the solita oscula. The cantors, having sung the first
verse, bow to that side of the choir which, by arrangement,
should sing the second. They then go back to their places.
The choir continues the psalm ; all uncover and bow at the
Gloria Patri\ then, when the psalm is ended, sing the anti-
phon. While the antiphon is sung at the end of the psalm the
cantors again come to the middle, genuflect, and ^o to stand
before the person of highest rank in the choir, to pre-intone
the next antiphon to him. If there is no person of higher
rank, they ^q to him whose place is nearest the altar, in the
farthest row, on the gospel side. They pre-intone the anti-
phon to him as before, singing its first words in a low voice.
He repeats what they have sung, the choir continues. The
cantors ^o back to their places, again genuflecting before
the altar. The same process is repeated at the antiphon ot
each psalm ; the cantors ^o next to the person of next highest
rank, or to the one nearest the altar on the epistle side, then
to the second on the gospel side, and so on. When they
come before him who is to intone, and bow to him he rises,
and all the choir with him,^ not the celebrant nor the assist-
ants in copes.
Towards the end of the fifth psalm the acolytes ^o to the
altar and light their candles. It is better for one of them, the
first, to do this. The assistants in copes rise with them; then
they and the acolytes come before the celebrant. They all
genuflect to the altar and bow to the celebrant when they
come before him. The acolytes stand, one on either side,
facing each other, the assistants on the ground facing each
other. When the last antiphon is finished, the celebrant
rises, and all the choir with him. He first hands his biretta to
the M.C, who receives it, as always, with the solita oscula.
Standing he sings the chapter ; the choir answer Deo gratias.
The first assistant then pre-intones the hymn to him, singing
its first line not loud. The celebrant repeats this. Then the
acolytes and assistants bow to him, and ^o before the altar.
All genuflect, the assistants go back to their place, the
acolytes set down their candles on the altar step, not ex-
tinguishing them, and stand before them. The choir con-
tinues the hymn. Towards the end of the hymn the thurifer
goes to the sacristy and prepares the incense, comes out with
the thurible and incense boat, genuflects to the altar, and
waits standing in the sanctuary. While the last verse of the
hymn is sung the cantors come to the middle, genuflect and
^ See p. 201, n. j.
Despers 205
then, when the hymn Is finished, sing* the versicle ot the
office, the choir answering. They go back to their places, the
first assistant comes to the celebrant, genuflecting to the altar
and bowing to him, and pre-intones the antiphon of the
Magnificat. The celebrant intones the same words, then, if
the antiphon is doubled, sits and puts on his biretta. All sit
with him; the choir continues the antiphon. The cantors come
to the middle and sing the first verse of the Magnificat. As
soon as they begin, the celebrant and all in choir rise, and
make the sign of the cross. ^ The celebrant goes to the altar,
accompanied by the M.C. (if other altars are to be incensed,
the M.C. brings the celebrant's biretta) ; they bow to the choir
on either side, the assistants join them before the altar. The
celebrant and assistants bow to the altar (or genuflect if the
Sanctissimum is reserved there) ; the thurifer also comes up,
he and the M.C. genuflect in any case. The assistants on
either side of the celebrant hold the ends of his cope ; between
them he goes up to the altar, kisses it, turns to the epistle
side, puts on and blesses incense. The first assistant holds
the incense boat, and says Benedicite Pater reverende, minis-
tering the spoon, as the deacon at Mass. The second holds
aside the right end of the cope. The celebrant blesses the in-
cense with the usual form Ab illo benedicaris^ etc. He incenses
the altar as at Mass (p. 121), the assistants on either side
holding up the cope. At the epistle corner he hands the thur-
ible to the first assistant, who receives it with the solita oscula,
and hands it to the thurifer. The celebrant comes to the
middle before the altar, between the assistants, there bows,
or genuflects with them and goes back to his seat, bowing to
the choir first. The assistants remain in the middle of the
sanctuary facing the celebrant, the first takes the thurible and
incenses him with three double swings, bowing before and
after. He gives the thurible back to the thurifer; both assist-
ants gQ to their benches. The thurifer incenses the choir as
at Mass (p. 118), then the assistants, giving- one double swing
to each, the acolytes, and lastly the people, as at Mass (p. 93).
The singers must take care not to end the Magnificat too soon.
For this reason, if the incensing takes long (and especially if
other altars are incensed), the organ should play between the
verses, or at the end of the last verse, before the Gloria Patri.
The Gloria Patri of the Magnificat should not begin till the
thurifer has incensed the people. While it is sung, unless he
has already finished and has gone back to the sacristy, he will
stand facing the altar and bowing, at the place where he has
last incensed. Then he genuflects and goes to put away the
thurible in the sacristy. He comes back to his place, and has
^ The sig-n of the cross is not prescribed in the Caer. Ep. The S.R.C.
declares it a praiseworthy custom, observed at Rome (20 December
1864, no. 3127).
2o6 JEvcnirxQ Services
no further duty. After the verse Sz'cu^ erat has been sung, all
sit during the antiphon at the end. Meanwhile the acolytes
take up their candles and ^q to the altar, the assistants in
copes also rise and ^q \.o the place just behind the acolytes.
All genuflect, come to the celebrant and bow to him. The
acolytes ag-ain stand one on either side as before, the assist-
ants face each other. When the antiphon is ended the cele-
brant uncovers, rises and all rise with him. He sings Doniinus
vobiscu77iy and the collect of the office. If there are commemora-
tions, the cantors go to the middle (at the lectern). The choir
sing the antiphon of each commemoration, the cantors the
versicle, the celebrant the collect. Then the celebrant sings
Domimis vohisciun^ and the cantors Benedicamus Domino.
While they sing this the acolytes bow to the celebrant, go to
the altar, do not this time genuflect, but stand there on either
side. When the choir has answered Deo gratias to the verse
Be7iedicar)ius Domino^ the celebrant in a lower voice says
FideliuTU afiitnaey etc. He says silently the Lord's Prayer,
then aloud, Dominus det nobis suam pacem. He says, in a
low voice, the anthem of the Blessed Virgin for the season;
the choir continues in the same way.^ The celebrant says the
versicle and collect of that anthem, then Divinuvi auxilium
nianeat semper nobiscum. The choir answers Anien^ and
vespers are ended.
Unless another service follows, all form in procession before
the altar, make the usual reverence to it, and go out, as they
came.
§ 4. ON INCENSING OTHER ALTARS AT VESPERS
If the Sanctissimum is exposed on the altar of the choir where
vespers are sung, no other altar may be incensed, under any
circumstances. Otherwise, if the Sanctissimum is reserved at
another altar, this altar must be incensed first, before that of
the choir. The altar in the choir will be incensed next. If it is
the custom, other altars in the church may then be incensed
also. Candles (six, or at least two) should be lit on each, at
least for the time when they are incensed. The celebrant puts
on and blesses the incense once only, at the first altar in-
censed. The thurifer may add more incense himself, if this is
necessary.
^ This is the rule of the Caer. Ep., Lib. II, cap. iii, § 15. It is, however,
lawful to sing the anthem (Martinucci-Meng-hini, I, ii, p. 21, n. i). The
liturgical books say nothing about the celebrant, assistants and servers
going to stand (or kneel) before the altar during the anthem of our Lady
at the end. Clearly, they do not contemplate this, but suppose that all
remain in their places. To go before the altar is, however, a common
custom in many churches in England (and elsewhere also). Allowed by
the bishops, it may be considered lawful.
IDespers 207
In going to incense other altars the celebrant may be ac-
companied by some canons or members of the choir. In this
case the M.C. must give them a sign in time, so that they
come out from their places and form in the procession. In
going to the other altars the thurifer leads; the acolytes follow
the M.C, celebrant between the assistants, who hold the
ends of his cope. The others follow him. The celebrant and
assistants wear their birettas while going from one altar to
the other. At each altar they make the usual reverences ; the
celebrant incenses it, as already described, in the case of the
High Altar. When all have been incensed the procession
comes back to the choir, all go to their places, and the cele-
brant is incensed.
§ 5. VESPERS WITH MORE THAN TWO ASSISTANTS
IN COPES
The Caerimonlale episcoporum orders that Vespers should
be celebrated with two assistants, as described above, on Sun-
days and feasts observed by the people ; it then adds that on
certain greater days there should be four or six assistants.
The rule is that there be two assistants on ordinary Sun-
days and on feasts of the second class in the week, with the
exceptions noted in the Caerimoniale. On the following
feasts six assistants are required : Christmas, Epiphany,
Easter, Ascension Day, Whitsunday, Corpus Christi, St. Peter
and St. Paul, the Assumption, All Saints, the patron of the
church, patron of the city, dedication of the church.
There should be four assistants in copes on the days fol-
lowing Christmas, Easter, Whitsunday, on the Circumcision,
Candlemas, Lady Day, Our Lady's Birthday, the feast of the
Holy Trinity and St. John the Baptist. These are the days
prescribed in the Caerimoniale.^ It is, however, a question
whether the lists should not be modified in view of the new
classification of feasts in the decree " Divino afilatu " (i Nov.
1911).^
This rule supposes the power to carry it out. In churches
where so many clerks in minor orders are not available the
number must be reduced according to the capacity of the
clergy.
The changes in the ceremony when there are more than
two assistants are these :
When there are four, the first two do all that has been
described above, the other two take the part of cantors ; so
^ Caer. Ep., Lib. II, cap. iii, §§ 16-17.
^ The doubt occurs because the S. C. Cone, has explained that nothing-
is to be changed as to the solemnity of Mass and Vespers. It is not clear
whether this is a case in point. Cfr. Martinucci-Meng-hini, I, ii, p. 23,
n. I.
2o8 iSvcninQ Services
that in this case it would perhaps be simpler to say that the
cantors wear copes. However, these cantors in copes come
to stand before the celebrant with the others ; they come to
the altar when it is incensed and stay before its lowest step.
The last of them incenses the choir instead of the thurifer;
he is then incensed by the thurifer at his place ; the thurifer
incenses the people.
If there are six assistants in copes, the first two perform
all their office described above, as if there were but two, the
next two accompany them, and one of them incenses the
choir ; the last two are the cantors. But however many there
M
^
^ ^ iS.
MAM
m
k
a. First Position. b. Position after Bowing.
FIG. 28. VESPERS WITH SIX ASSISTANTS : THE CHAPTER
are, all stand before the celebrant and before the altar when
it is incensed. When they stand before the celebrant at the
chapter, and again when they stand before the altar while it
is incensed, they first form in straight line and bow; then the
others go to stand behind the first two, making lines, one
behind the other, as at processions. This position is called
" bini et bini." All go with the celebrant to incense other
altars, all wear the biretta. In the processions coming in,
going out, and to other altars, the first two walk on either
side of the celebrant holding the cope, the others go immedi-
ately before him.
The benches or stools in the middle of the choir are prepared
for the number of assistants; all sit here in line, half their
number on either side.
IDespers
209
§ 6. VESPERS WITHOUT CEREMONIES
During the week, on ferias and lesser feasts, there are no
assistants ; the celebrant sits at the first place in the choir,
he wears no cope ; there are neither acolytes nor thurifer, the
altar is not incensed. There are no ceremonies at all, except
observance of the rules for the choir as to rising, bowing*, and
so on. There may be cantors or precentors. The office is
sung straight through, as, for instance, compline.
* ^ *
&%&
4>
A A i
FIG. 29. VESPERS WITH SIX ASSISTANTS : INCENSING THE ALTAR
After genuflecting- the fifth and sixth Assistants go to stand behind
the third and fourth
§ 7. BEFORE THE BLESSED SACRAMENT EXPOSED^
If the Sanctissimum is exposed immediately before vespers,
the celebrant comes to the church wearing a stole under the
cope. If Benediction is to follow immediately after vespers
he may wear this stole during vespers." If another priest
exposes the Sanctissimum he wears a stole only while so
doing.
In the case in which the Sanctissimum is exposed immedi-
ately before vespers, two torch-bearers at least will come
out in the procession. They kneel behind the acolytes. The
thurifer carries the thurible with lighted charcoal.
^ This case will occur especially on Corpus Christi and during- the
forty hours' adoration.
2 S.R.C., no. 3593, ad II.
^
2IO iBvcninQ Services
The Blessed Sacrament is exposed on the throne and in-
censed as usual (pp. 247-248). Then, kneeling before the altar,
the celebrant says the prayer Aperi Domine. He genuflects
on both knees ^ at the lowest altar step and goes to his seat.
The acolytes leave their candles burning before the altar. The
thurifer and torch-bearers ^o back to the sacristy.
If the Sanctissimum is already exposed, the procession
comes out without incense or torches. As soon as they are
in sight of the throne of exposition all uncover. All make a
prostration on both knees on the ground before the altar.""^
Vespers proceed as usual. But the acolytes leave their candles
burning before the altar ; all kisses and reverences to persons
are omitted, even to a bishop if he be present. All should
stand the whole time. If this is found too fatiguing, at least
no one covers the head during any part of the service.^ At
the Magnificat the celebrant puts on incense and blesses it
at the gospel side. Then he comes down to the second altar
step and incenses the Sanctissimum with three double swings,
bowing low before and after. He incenses the altar, but not
the cross. He and others are incensed as usual; but no one
should turn his back to the altar. No other altar may be in-
censed.*
§ 8. VESPERS FOR THE DEAD
Vespers for the dead may be sung the evening before any
day on which a Requiem Mass is allowed, under the same
conditions.
The altar is covered in black (or violet if the Sanctissimum
is there reserved) ; the celebrant's cope is black. There are
no assistants in copes and no use of incense. The antiphons
are not pre-intoned by the celebrant or members of the choir.
Two cantors intone the psalms. The antiphons are doubled ;
they should be sung straight through by the choir ; in case of
necessity the cantors may begin them. After the intonation
of the first psalm all sit, and remain seated till the Magnificat.
Then they rise and stand. The altar is not incensed. AH sit
again while the antiphon is repeated at the end of the Mag-
nificat. Then they kneel and remain kneeling during the
Pater noster and prayers that follow. The celebrant alone
stands as he says the collect and during the versicles.
The acolytes do not come before the celebrant with candles ;
they have no office at vespers for the Dead.*
^ Against the general rule, p. 21. ^ lb.
^ Caer. Ep.^ Lib. II, cap. xxxiii, § 33.
*■ S.R.C. , no. 2390, ad V'l.
* As far as the ceremonies are concerned, vespers of All Souls follow
these same rules.
IDespers 211
§9. VESPERS IN SMALL CHURCHES
In many churches it is not possible to provide a liturgical
choir on either side of the altar, nor assistants in copes. In
this case vespers should be celebrated with as much of the
ceremonies of the Caerimoniale episcoporum as possible.
Van der Stappen draws up the following- form, corresponding,
more or less, to that of a Missa cantata, when it is not pos-
sible to celebrate High Mass.^
Van der Stappen supposes the presence of two acolytes and
a thurifer only, with the celebrant. It should, however, gener-
ally be possible to add to these a Master of Ceremonies, per-
haps, in some cases, two cantors. In front of the sedile a
lectern may stand; but this is not necessary. The celebrant
may, and often does, hold his book in his own hand when he
stands to read.
The procession described by Van der Stappen consists of
the two acolytes and celebrant. The thurifer may, however,
go first, without the thurible, the M.C. before the celebrant,
the cantors holding the ends of his cope. If there are no
cantors the M.C. may go at his right and hold the cope there. ^
Before the altar, when the usual genuflection has been made
(the celebrant bowing or genuflecting according to the rule),
the acolytes take their candles to the epistle side, put them
there and extinguish them.^ The M.C. will take the celebrant's
biretta and go with him to the sedile. The celebrant intones
the first versicle Deus in adiutoriiim meum inteiide^ the choir
continues. The antiphons of each psalm are sung by the
singers, wherever they may be. It will be convenient for one
or two leaders to begin them, as far as the asterisk. If there
are cantors with the celebrant they will sit on either side of
the sanctuary, come together at the middle, genuflect, then
stand to intone each psalm, genuflect again, and go back to
their places. Otherwise the psalms, too, may be begun in the
gallery, or wherever the singers are. It will be of advantage
if they are begun by one or two competent leaders, then taken
up by all. A good arrangement is that the special singers
chant alternately with the whole congregation.
The celebrant uncovers and bows at the verse Gloria Patri
each time, also at the verse Sit 7iomen Doniine benedictum in
the psalm Laudate pueri^ at the holy Name, the name of
Mary and of the saint of the office or commemoration.
^ Van der Stappen, Sacra Liturgia^ i, pp. 411-415.
•^ It does not look very well for one person on one side only to hold the
end of the cope. This is, however, often done. The liturg-ical books
always suppose two, one on either side. If two cannot be had, it is a
question whether it would not be better to leave the cope unheld.
^ But see p. 202, n. 3.
2 1 2 iBvcnim Services
Towards the end of the fifth psalm the first acolyte ligfhts
the candles ; during the last antiphon the acolytes come to the
middle, take their candles, genuflect together before the altar,
come to the celebrant, bow to him, then stand one on either
side, facing one another. The celebrant uncovers, gives his
biretta to the M.C., who lays it on the sedile, then rises and
standing at his place chants the chapter. The acolytes then
bow to him, go to the altar, genuflect and set down their
candles on the lowest altar step, one on either side, not extin-
guishing them. They stand before the candles.
At the first verses of the hymns Veni creator and Ave maris
Stella the celebrant, M.C., and servers in the sanctuary kneel.
In this case the acolytes do not kneel, but stay standing on
either side of the celebrant till the verse is ended. All kneel
also during the verse Tantum ergo in the hymn Pange lingiia,
if the Sanctissimum is exposed, or if it be reserved in the
tabernacle ; ^ also during the verse O crux ave spes unica in
the Vexilla regis. In these two cases, since the acolytes are
before the altar, they kneel there. The cantors, or the cele-
brant, sing the versicle after the hymn. The altar must be
incensed when the celebrant wears the cope, even if there be
no assistants in copes. ^
The thurifer goes out towards the end of the hymn and
prepares the thurible. He comes back with it, genuflects and
stands waiting, in the sanctuary towards the gospel side. If
the antiphons are doubled the celebrant sits while the antiphon
of the Magnificat is sung first. Then he rises and makes the
sign of the cross (all in the sanctuary doing the same) as the
first words of the canticle are sung. He goes to the altar,
genuflects or bows (according to the usual rule), goes up and
kisses the altar. The thurifer and M.C. join him here. He
puts on and blesses incense as usual.
While he incenses the altar the M.C. may hold the end of
the cope on his right and the thurifer on his left. He hands
the thurible to the M.C, genuflects in the middle, and goes
to the sedile. The M. C. incenses him with three double swings,
bowing before and after. The thurifer incenses the M.C. (who
has gone to his place by the celebrant's side), the acolytes,
and people. The M.C. and acolytes receive each one double
swing; in incensing the people he bows, incenses with one
double swing straight down the church, then with one swing-
to the gospel side, one to the epistle side, then again bows,
turns round, genuflects to the altar, and goes out. He comes
back without the thurible and takes his place in the sanctuary.
When the Magnificat is finished, the celebrant sits and puts
on his biretta. The acolytes again come to him and stand on
either side as before ; he sings Dominus vobisc^nn and the
collect. If there are commemorations, the cantors may sing
^ See p. 20 1, n. 3. ^ S.R.C., no. 3844, ad II.
Despers 213
the verslcle for each, or the celebrant may do so himself.
The cantors may sing- the verse Benedicavius Domino (or the
celebrant) ; the acolytes go back to the altar and set down
their candles. The celebrant, still standing-, says silently the
Lord's Prayer, then in a low voice Dominus det nobis suam
pacem and the Anthem of the Blessed Virgin,^ during which
he kneels, except on Saturdays and Sundays and during all
Eastertide. The celebrant then takes his biretta, goes to the
altar, bows or genuflects, and all ^q out as they came in,
unless Benediction or some other service follow immediately.
^ See p. 206, n. i.
CHAPTER XX
PONTIFICAL VESPERS
§ I. VESPERS IN THE PRESENCE OF A BISHOP
AT THE THRONE
THERE is a difference between vespers celebrated
by a bishop and vespers celebrated by a priest
when a bishop is present.
The first case is when a bishop assists at ves-
pers celebrated byapriest, himself using* the throne/
It is supposed in this case, first that the bishop is the Ordin-
ary or other gfreater prelate, as described at p. 32, since these
alone have, normally, the right to use a throne;^ secondly,
that the bishop will the next morning, in the same way, assist
at High Mass.
The church and altar are prepared as usual for vespers,
except that no lectern is placed before the seat of the cele-
brant. Further the throne is covered with a canopy and cloths
of the colour of the office. A faldstool or kneeling-desk is pre-
pared in the middle of the sanctuary, and another in the chapel
of the Blessed Sacrament.^ These are adorned as always in
such cases (see p. 149, n. 2). Near the throne are the three
stools for the assistant deacons and priest. Four or six candles
stand at the entrance of the sanctuary, and are lighted. It is
supposed in the liturgical books that the chapter is present, as
when the Ordinary assists at High Mass (p. 151).
The celebrant (supposed to be a canon) vests in the sacristy,
wearing on this occasion an amice under his cope; "* his assist-
ants wear only surplice and cope. The servers are those for
solemn Vespers. All go in procession to the sanctuary, say
the prayer Aperi Domme before the altar, and go to their
places to await the bishop. The celebrant goes to the sedile.
His assistants in copes stand on either side of him, not facing
him, lest they turn their back to the throne, but looking in the
same direction as he does.
Meanwhile the canons go to the door of the church to re-
ceive the bishop. The bishop wears cappa magna and biretta.
They offer him holy water, and he sprinkles them. He goes
to the chapel of the Blessed Sacrament and there prays for a
short time. He comes to the sanctuary and kneels again at
the faldstool or kneeling-desk. Two canons in choir dress
serve as his assistant deacons. They kneel on either side of
him, rather behind the faldstool.
^ Martinucci-Meng-hini (3rd ed., 1914), Pars II, vol. i, cap. viii, art. iii
(pp. 197-206); Le Vavasseur, Fonct. Pont.^ i, pp. 247-253.
^ But the Ordinary may allow the use of his throne to certain other
bishops (see p. 163, n. 2).
^ The Sanctissimum should not be reserved at the Higfh Altar during
pontifical functions.
* Martinucci, /.c, p. 198, § 6.
ai4
pontifical IDeepers
21
:>
As the bishop enters the sanctuary the celebrant and his
assistants stand. He blesses them ; according to the general
rule the assistants kneel, the celebrant bows low. While
the bishop kneels at the faldstool all in choir and sanctuary
kneel too.
The bishop rises, bows to the altar, blesses the celebrant
and his assistants, and goes to the throne. Here he sits for a
moment and puts on his biretta. All in choir sit at the same
time, the assistant deacons on either side of the throne on
the stools prepared for them. Then the bishop rises and all
with him. He hands his biretta to the first assistant deacon,
who receives it with the solita oscula; all say silently the
Lord's Prayer and Ave Maria. Vespers then proceed as
usual. The celebrant bows to the bishop, and intones Deus
in adiutorium tneuTti intende. All the pre-intonation of antiphons
and so on is as usual (p. 203). The bishop takes no part in this.
The first and second assistant in copes sit one on either side
of the celebrant, the others (if there are others) at the bench
in the middle of the sanctuary. In going to and fro in the
sanctuary everyone genuflects to the altar, then to the bishop,
except the celebrant and canons, who bow to him. As soon as
the first psalm is intoned the canon who is to be A. P. comes
to his place by the bishop. The chapter is not read by the
celebrant, but by a member of the choir invited for that pur-
pose by the M.C. He comes out, makes the usual reverence
to altar and bishop and reads the chapter, at the place where
the subdeacon at Mass reads the epistle. Meanwhile the
bishop and all others uncover and stand. During the an-
tiphon before the Magnificat the thurifer brings the thurible
to the throne, genuflecting as usual first to the altar then to
the bishop, then kneeling. The bishop puts on and blesses
the incense, the A. P. holds the boat. The celebrant with the
first two assistants in copes goes to the altar, making the
usual reverence to the bishop on the way. The thurifer brings
him the incense here ; he incenses the altar as usual, first kiss-
ing it as soon as he comes up to it. He is then incensed by
the first assistant in cope, while he stands, not at the sedile
but at the epistle corner of the altar. The thurifer takes the
thurible to the A. P., who incenses the bishop with three double
swings. All proceeds as usual to the versicle Be7iedicamiis
Domino. The verse Fideliiini animae is not sung. The chap-
lains with book and hand-candle come to the throne, the
bishop wearing his biretta gives his blessing in the episcopal
form, singing first the verses Sit nomen Do^nini^ etc. If he is
an archbishop, his cross is held before him and he is un-
covered. The faldstool is brought again to the middle. The
bishop goes to it and prays there for a little time, all in choir
kneeling too, except the celebrant and his assistants, who
stand and bow. The bishop, accompanied by canons, goes
2i6 iBvcnxm Services
to the chapel of the Blessed Sacrament and then leaves the
church. As soon as he has left the sanctuary, the celebrant
and the rest go to the sacristy. The anthem of the Blessed
Virg-in is not said.
§ 2. VESPERS IN PRESENCE OF A BISHOP WHO IS
NOT THE ORDINARY
Except in the case of the Ordinary or a greater prelate, there
is no special ceremony when a bishop assists at vespers. A
bishop other than the Ordinary, dressed in rochet and mantel-
lettum, has the first place in choir. He is treated as the
person of greatest dignity, incensed first, and so on.
§ 3. VESPERS BY THE ORDINARY, WHO WILL SING
MASS THE NEXT DAY
This is the case of gfreatest solemnity.^ It is supposed that
the whole celebration of a feast is one thing", begfinning at
the first vespers the evening before. If then the bishop of
the diocese, or other greater prelate, intends to celebrate all
the feast himself, there are special ceremonies at the first
vespers. There is another rite, slightly modified, if the
bishop celebrates vespers on other occasions, not as the first
part of a solemnity to be continued by his High Mass the
next morning.^ This will be described below (§ 4, p. 225).
The Caerimoniale episcoporum says: " If the bishop will
solemnly celebrate Mass the following day, vespers are
carried out with more solemnity than if he were not to do
so."^ There follows a list of feasts on which day this con-
nected celebration of vespers and Mass should especially be
carried out.* But the bishop may use the same solemnity at
the second vespers, if he has sung the High Mass in the
morning, at least on certain greatest days of all."
The things to prepare beforehand are much the same as
those for Pontifical High Mass at the throne, except that the
secretarium is not needed, and the vestments are diff"erent. It
is supposed that the Sanctissimum is not reserved at the time
on the high altar.
In the chapel of the Blessed Sacrament the frontal and
^ Caer. Ep., Lib. II, cap. i; Martinucci-Menghini, II, i, pp. 65-81;
Le Vavasseur, Fonct. Pont.., i, pp. 176-187.
■^ Namely in the same church and at the same altar.
•'' Caer. Ep., Lib. II, cap. i, § 2.
* Christmas, Epiphany (not Easter, because its first vespers are part
of the morning- service on Holy Saturday), Ascension, Pentecost, SS.
Peter and Paul, Assumption, All Saints, Dedication, and Patron of the
church. Patron of the city (ib.).
' Easter, Christmas, Patron of the church or city.
pontifical IDespers 2 1 7
tabernacle veil are of the colour of the office ; before its altar
a kneeling-desk or faldstool is prepared, arranged as for
Pontifical High Mass (p. 163), six candles on the altar are lit,
at least for the occasions when the bishop comes here, before
and after the ceremony.
The High Altar has a frontal of the colour of the office, and
six (not seven) candles are lit on it. The bishop's vestments
are laid out on the altar. They may lie on a veil spread over
the altar cloth. ^ The vestments in order are: a cope and stole
of the colour of the office, the pectoral cross,' girdle, alb,
amice, and near by the bishop's morse (formale) on a plate.
All are covered with a veil of the colour of the office. The
precious mitre stands on the gospel side, the golden mitre
on the epistle side. The crozier stands near the altar; if
the prelate is an archbishop his cross is placed finally on a
stand near the crozier. The veils for the mitre-bearer and
crozier-bearer are on the altar near the precious mitre.
On the credence table are placed the acolytes' candles, the
scotula, a vesper book (Antiphonarium) for the bishop's
use, which is covered with silk of the liturgical colour,
the Canon pontificalis, if it will be needed for the bless-
ing, another antiphonary or Directorium chori for the sub-
deacon who pre-intones the antiphons, the thurible and incense
boat.'
In middle of the sanctuary a faldstool stands with cushions,
as for Mass (p. 163). The throne is covered with hangings of
the liturgical colour; if the bishop will kneel at the throne*
there must be a cushion there for him to kneel on. On either
side of the throne is a stool, of plain wood, for the assistant
deacons, on the bishop's right a third stool for the Assistant
priest. On the opposite side of the sanctuary is a stool for the
subdeacon who will pre-intone and sing the chapter (p. 218).
On the canons' stalls their vestments are laid ; namely, copes
for the dignitaries, chasubles for the canon priests, dalmatics
for the deacons, tunicles for the subdeacons. Near at hand
are two dalmatics for the deacons at the throne, and a cope for
the A. P. On each vestment an amice is laid.
At the entrance of the choir are large candles burning, either
four, six or eight, according to the feast.
In the sacristy are prepared four copes, less adorned than
the others, for the chaplains who will bear the mitre, crozier,
book and hand-candle.
^ It is best to remove the usual covering- over the altar cloths before
vespers begin (see p. 222, n. i).
^ Martinucci-Meng-hini, II, i, p. 66, § 5. But generally the bishop will
use over the alb the same pectoral cross that he wears over the cappa on
arriving. In this case it is taken off before he vests and put on again
after the alb.
■"' Unless (as is more convenient) these are in the sacristy.
* In the case of verses in certain hymns (see p. 201).
2i8 JSvcnirxQ Services
If the prelate is an archbishop, the amice, alb, girdle and
tunicle for the subdeacon who will bear his cross are laid out
in the sacristy, or behind the choir.
The persons who assist at this ceremony are (besides the
bishop himself) the chapter, arranged in orders as dignitaries,
priests, deacons and subdeacons, two assistant deacons at the
throne, who on this occasion wear dalmatics, an assistant
priest, who should be the canon first in rank; he wears a
cope. Further, the four chaplains or servers who carry the
mitre, crozier, book and candle ; they may w^ear copes. A canon
subdeacon who will pre-intone. It is supposed that this is the
subdeacon of the Mass on the following day. There are two
masters of ceremonies, two acolytes, a thurifer, two cantors
and other servers to bring the vestments to the throne. There
are no other assistants in copes (pluvialistae).
Before going through the ceremony in detail it may be use-
ful to note in general the office of each assistant and server.
The function of the A. P. is to hold the book whenever the
bishop sings from it, to offer the incense boat and spoon,
incense the bishop, and present or remove the ring. He in-
tones the third antiphon.
The assistant deacons vest and unvest the bishop ; the first
puts on the bishop's mitre, the second takes it off. They walk
on either side of the bishop, holding the ends of his cope,
when he incenses the altar, and every time he goes from one
place to another ; they hold back the cope when he blesses,
puts on incense, or performs any other action at which it
would otherwise be inconvenient.
When they are not occupied these three have their places
on the stools by the throne.
The subdeacon pre-intones the antiphons and reads the
chapter. He should be one of the canons of that order, vested
in tunicle. However, the Caerimoniale episcoporum does
not require absolutely that this function be performed by the
subdeacon of the Mass on the following day. It says, " the
subdeacon, or other person, according to the custom of the
church,"^ from which it appears that he maybe another canon
or dignitary.
The first M.C. stands near the throne at the bishop's left,
and sees that all is done rightly; the second accompanies the
subdeacon at the pre-intoning, and stands by his stool, at his
right, when he sits there opposite the bishop.
The four servers of the mitre, crozier, book and hand-
candle have much the same functions as at Pontifical High
Mass. The book-bearer will bring the Antiphonary to the
throne when it is wanted, and hand it to the A. P. Afterwards
he takes it away and holds it till it is wanted again, or he
puts it on the credence table, if there is a long interval. The
^ Caer. Ep.y Lib. II, cap. i, § 7.
pontifical IDespers 219
bearer of the candle attends and holds it by the bishop, at
his left, when he sings or reads. The bearers of mitre and
crozier come to the throne and hand these when they are
wanted. These four sit on the bottom step of the throne,
without their burdens, while the psalms are sung.
The acolytes and thurifer have the same office as always at
vespers, with the changes that follow from the special cere-
monies of a pontifical of^ce. The acolytes stand on either
side of the throne before the bishop at the collect and com-
memorations only. They do not put their candles on the altar
step nor extinguish them. The candles are left alight on the
credence table when they are not in use. While the psalms
are sung they, and all other servers, sit on the altar steps at
the epistle side.
The bishop wears the golden mitre only while he sits dur-
ing the five psalms. At all other times the precious mitre is
used.
Once for all — every time that anyone goes from one part of
the choir or sanctuary to another, he genuflects first to the
altar, then to the bishop. Everyone who comes up to the
throne for any purpose genuflects to the bishop, at the foot
of its steps, before going up. The exception is that canons
bow, instead of genuflecting, to the bishop. The assistant
deacons and priests are canons, according to the Caerimoniale
episcoporum.
The bishop (in rochet and cappa) is received at the door of
the church by the canons in their robes (not vestments). He
takes holy water here and sprinkles those around, comes to
the chapel of the Blessed Sacrament and says a prayer, then
to the faldstool in the middle of the choir, all as in the secre-
tarium before his Mass (p. 168). While the bishop is received
by the canons the four servers of book, hand-candle, mitre
and crozier put on their surplices and copes in the sacristy;
so does the subdeacon who will carry the archbishop's cross,
if there is one. These then come and wait at the credence
table.
While the bishop prays at the faldstool in the sanctuary,
the canons go to their stalls and put on the vestments, each
according to his order. The assistant deacons and priests
also vest at the stalls, then go to wait by the throne. The
assistant priest at first waits at the stall nearest to the throne
on that side. The M.C. frees the bishop's cappa from the
faldstool ; ^ he bows to the altar, goes to the throne and sits
there, blessing the choir as he passes. The faldstool is then
put aside till it is wanted again at the end.
The precious mitre and crozier are taken by their bearers,
with the veils. They come and stand by the throne. The
^ Namely, while the bishop kneels before the faldstool his cappa is
spread over it (p, 168, n. 2).
220 lEvemnG Services
bishop takes off his biretta, handing- it to the first assistant
deacon, and stands. The deacons take off his pectoral cross
and cappa. They hand the cappa to the servant, who lays it
aside, and also loosens the train of the bishop's cassock.
The A. P. at vespers does not remove the bishop's ring.
The servers bring each vestment to the deacons. They put
on the amice, alb, girdle, pectoral cross (handed, first, to
kiss by the first deacon), stole, cope, formale. The bishop
sits and the first deacon puts on the precious mitre. ^ The
bishop then sits and rests a little." The A. P. now goes to
his stool by the throne.
The second assistant deacon takes off the mitre, hands it
to the bearer, who carries it to the altar, here changes it for
the golden mitre, and comes back to the throne. During all
this time, since the bishop entered the church, the organ is
played. The bishop rises, and the organ is silent. He says
silently Pater nosier and Ave Maria. The A. P. takes the
Antiphonary from its bearer, the candle-bearer is at hand,
the bishop intones Deus in adiutorium nieum intende^ all
making the sign of the cross. While the choir answers this,
the subdeacon who is to pre-intone comes from his stall, ac-
companied by the second M.C., who hands him an Antiphonary
or Directorium chori, and goes to the middle of the sanc-
tuary. He comes to the bishop with the usual reverences and
pre-intones to him the first antiphon, singing its text, as far
as the asterisk, in a low voice. The A. P. holds the book and
the bishop intones this antiphon. The subdeacon and second
M.C. now go to their place opposite the bishop. He sits, the
first deacon puts on the golden mitre. He remains seated
during the five psalms. All sit in their places after the bishop.
The cantors come to the middle and intone the first psalm,
singing its first verse. They then bow to that side of the choir
which will sing the second verse. Vespers proceed as usual.
The subdeacon pre-intones the antiphons. The first is pre-
intoned to the bishop, as already said, the second to the first
assistant deacon, the third to the assistant priest, fourth to
the first canon in choir, fifth to the second assistant deacon.
When one of the assistants intones an antiphon the others rise
with him : when the canon in choir does so the members of
the choir rise.^ At the verse Gloria Patri the bishop bows,
wearing the mitre; all others uncover and bow. The same
rule applies to the verse Sit novien Domini benedictum in the
psalm Laudate puei'i. During the last antiphon, after the fifth
psalm, the bearers of book, candle, mitre and crozier rise
and genuflect to the bishop. Those of the book and candle
^ The bishop does not wash his hands at vespers.
^ Caer. Ep., Lib. II, cap. i, § 5-
^ All the choir, according to Caer. Ep.^ Lib. II, cap. i, § lo. But see
p. 20I, n. I.
221
pontifical IDespers
go to fetch these from the credence table ; the mitre-bearer
bringfs the precious mitre from the altar, the crozier-bearer
stands by the crozier. The servers who sat on the altar steps
also rise and go to the credence table. The bishop rises, and
* ^ *
^
fs
stool roi
subdeacon
ctz
C±I
FIG. 30. PONTIFICAL VESPERS AT THE THRONE : PRE-INTONING THE
FIRST ANTIPHON
all with him. He stands wearing the mitre, the others un-
cover before standing. The subdeacon, at the place where the
epistle is read, chants the chapter; the second M.C. stands at
his side and hands him the book.
Then the bishop sits. The subdeacon comes to him and pre-
222 iBvcning Set\?icc6
intones the hymn. The second assistant deacon takes off the
mitre. The bishop rises; the A. P. holds the book, he intones,
that is, sings the first Hne of the hymn. At the first verse of
the hymns Vem creator and Ave maris stella he kneels, after
he has sung the first line. For this a cushion is placed before
the throne, and the first deacon takes off the skull-cap. The
mitre-bearer takes the golden mitre to the altar and brings
back the precious mitre. If the covering of the altar cloth has
been over the altar till now, the acolytes go to uncover it,'
^
y
■ ■
¥
FIG. 31.
PONTIFICAL VESPERS AT THE THRONE : TO INCENSE
THE ALTAR
and they replace it after the incensing. During the doxology
verse of the hymn all bow to the altar.
The cantors come out and sing the versicle. The subdeacon
pre-intones the antiphon of the Magnificat to the bishop. The
bishop intones it, then sits and is covered with the precious
mitre. Meanwhile the thurifer has come with the thurible and
the crozier-bearer with the crozier; they stand near. Sitting,
the bishop puts on and blesses incense, the A. P. assisting,
the thurifer kneeling. The cantors intone the Magnificat. At
^ This is supposed by the Caer. Ep.y Lib. II, cap. i, § 13. It is the
silk veil that covered the vestments at the beginning.
Ipontltical IDespers 223
once the bishop rises and makes the sign of the cross (all do
so too) ; he takes the crozier from its bearer (solita oscula)
and goes to the altar. He is preceded by the A. P., the assist-
ant deacons go on either side holding the ends of his cope;
the train-bearer follows holding the train, lastly, the bearers
of mitre, crozier, book and candle. The first M.C. goes by
the A. P. and signs to the choir to kneel. As the bishop passes
he blesses the clergy. Before the altar the mitre and crozier
are given to their bearers, who stay there. The bishop and
1 —
L
FIG. 32, PONTIFICAL VESPERS AT THE THRONE : THE COLLECT
assistants bow low to the altar, they go up to it ; he takes
the thurible from the A. P. and incenses the altar in the usual
way (p. 121). The assistant deacons hold the cope on either
side, the A. P. goes to stand at the epistle end, on the ground.
Then the bishop gives the thurible back to the A. P. , again takes
mitre and crozier, and goes back to the throne, blessing the
clergy as before. At the throne he is incensed by the A. P.,
having first given up the crozier, not the mitre. The assistant
deacons hold the cope. The bishop blesses the A. P. and sits.
The second deacon takes off his mitre ; he rises, takes the
crozier, and so stands, holding it with both hands, as at the
gospel of Mass, while the rest of the Magnificat is sung. The
subdeacon has come to the side of the A. P. He now takes
224 iBvcnim Services
the thurible and incenses the assistant priest and deacons at
their place by the throne, bowing and making- two double
swings to each. He then incenses the canons, each in order,
bowing to each separately before and after. He hands the
thurible to the thurifer, who incenses him, the rest of the
choir and the people. The singers should not begin the Gloria
Patri till this is ended. The organ may be played between the
verses of the Magnificat^ or at the end of the verse Sicut
locutus est^ etc. While the antiphon is sung after the canticle
the bishop hands the crozier to its bearer, and sits wearing
the mitre. All sit with him.
The acolytes now bring their candles to the throne; the
A. P. takes the Antiphonary from its bearer. The second
deacon takes off the mitre. The bishop rises, turns towards
the altar, sings Dortiinus vohiscum and the collect, while the
A. P. holds the book and the candle-bearer the candle. If
there are commemorations, the A. P. hands the book to its
bearer till the time comes for the bishop to sing each collect.
The cantors in the middle sing the versicles. Then they sing
Benedicamus Domino. The acolytes ^o back to the credence
table.
The pontifical blessing follows. The bishop sits and is
covered with the precious mitre. The book-bearer brings
the Canon episcopalis (or the Antiphonary, if it contains the
form) to the A. P.; the crozier-bearer is at hand. The A. P.
holds the book before the bishop ; he rises and the assistant
deacons hold the ends of his cope. He sings the verses Sit
nmiien Domini^ etc., then lifts his hands and eyes, joins the
hands, takes the crozier in his left and makes the sign of the
cross thrice over the people, singing the form Be^iedictio Dei
omnipotentis ^ etc.^ All kneel, except the canons in their places,
the assistant deacons and priest. If he is an archbishop, the
subdeacon of the cross brings this and holds it, kneeling
before him, so that the figure of our Lord is turned towards
the archbishop. The archbishop does not wear the mitre when
blessing.
The verse Fidelium animae and the anthem of the Blessed
Virgin are not said. After the blessing the bishop unvests at
the throne, assisted by the deacons. Servers take each vest-
ment and put it back on the altar, as at the beginning. The
A. P. goes back to his place in choir. The canons unvest and
put on their robes again. Meanwhile the organ is played.
The four bearers of mitre, crozier, book and candle ^o to
the sacristy and there take off their copes. The faldstool is
brought back to the middle of the sanctuary. The cappa is
put on the bishop. He goes to the faldstool and says a prayer
there. Meanwhile the assistant deacons take off their dal-
^ If the bishop cannot well be seen at the throne, he may g'O to the
altar to g-ive the blessing {Caer. Ep.^ Lib. II, cap. i, § i8).
Ipontitical Despers 225
matics at the stalls. The bishop goes to the chapel of the
Blessed Sacrament, kneels there, then leaves the church ac-
companied by the canons.
§4. WHEN THE BISHOP DOES NOT SING MASS
THE NEXT DAY
In this case the following changes are made in the
ceremony: ^
The assistant priest and deacons wear their usual choir
dress. Only four or six canons in choir will wear copes, the
others have choir dress.
The antiphons are not pre-intoned by a subdeacon, but by
a canon or other person, according to the custom of the
church. The first is pre-intoned to the bishop and intoned by
him, the others to canons in order of dignity.
The chapter is read by one of the cantors, at his place in
choir, or at the usual place, according to custom. The A. P.
does not hold the book, but its bearer does so. All the rest
is as above.
§ 5. PONTIFICAL VESPERS AT THE FALDSTOOL
As in the case of Mass, a bishop who is not the ordinary of
the diocese, that is, an auxiliary or stranger bishop, does not
use the throne.' If he celebrates vespers, he does so at a
faldstool in the middle of the sanctuary, and the whole cere-
mony is considerably modified.^
The preparations to be made in this case are the following:
The altar is arranged as for vespers at the throne. It has
a frontal of the colour of the office ; the Sanctissimum should
not be reserved here.
On the altar the bishop's vestments are laid out in the
middle, namely, the cope, stole, pectoral cross, ^ girdle, alb,
amice. These are covered with a veil of the liturgical colour.
The precious mitre stands on the gospel side, the golden
mitre on the epistle side. The six candles are lit.
On the credence table the acolytes' candles stand, burning,
also the scotula, an Antiphonary, which should be covered
with silk of the liturgical colour, and the Canon pontificalis
for the blessing at the end.
In the sanctuary, before the altar, there is a cushion, on
which the bishop will kneel before vespers begin ; this should
be violet. On the epistle side of the sanctuary the faldstool is
^ Caer. Ep.^ Lib. II, cap. ii ; Martinucci, II, i, pp. 134-145; Le Vavas-
seur, Fond. Pont.., i, pp. 188-189.
^ But see p. 162, n. 2.
^ Martinucci-Menghini, II, ii, pp. 547-565; Le Vavasseur, Fonct. Ponty
i, pp. 191-205.
* Unless the same cross will be used that the bishop wears on arriving-.
226 JBvcninQ Services
placed. It should be covered with the colour of the office,^
and may stand on a low platform. At the end of the choir
nearest the altar ^ are two benches covered with green for the
assistants in copes, one on either side, so that they sit facing*
the altar ; or they may have two rows of stools. There must be
benches or seats for the other servers, either on each side after
the manner of choir stalls, or in some other convenient place.
In the sacristy the copes for the assistants are laid out; a
chair is prepared in the middle, on which the bishop will sit
on arriving.
The following persons assist at the ceremony, besides the
bishop himself. There are always two assistants in copes,
who attend the bishop, one on either side, as do the deacons
when vespers are sung at the throne. Besides these there
may be two or four others, according to the feast. ^ If there
are two others these act as cantors ; if there are four others,
the last two are the cantors. The other two have no special
function, except to accompany these on the occasions to be
noted. There is no assistant priest.
If there are only two assistants in copes, the cantors will
wear the surplice. There are, further, two masters of cere-
monies, two acolytes, a thurifer, three servers who bear the
book, hand-candle, and mitre,* a train-bearer and, if possible,
other servers, who assist at the vesting of the bishop. All
the copes are of the colour of the office. Those who wear
copes also have the biretta.
It may be that the bishop vests in the sacristy. In this case
his vestments are laid out there, and he comes into the church
between the first two assistants, wearing the precious mitre,
at the end of the procession, the train-bearer holding his train
behind. In this case the golden mitre alone stands on the
altar. The acolytes' candles are prepared in the sacristy ; they
come at the head of the procession, following the thurifer.
The bishop is uncovered before the altar, kneels there to say
the prayer Aperi Do?fiine, then goes to the faldstool. If he
vest at the faldstool, the following order is observed :
The assistants put on their surplices and copes in the
sacristy; all the others vest in surplice. The bishop comes to
the sacristy, bows to the cross there and sits on the chair pre-
pared, till the procession is ready. He wears rochet and man-
tellettum. When the assistants are vested they come before
the bishop, form in a straight line and bow to him. The first
and second stand at his side, right and left. The procession
comes to the sanctuary, first the thurifer, with hands joined,
then the acolytes, also with joined hands, the choir, the first
^ For the arrangement of the faldstool see above, p. 184.
* These benches are sometimes some distance back. Separate stools
are more convenient (see fig". 2, p. 5).
' See p. 207. * There is no crozier.
Ipontttical IDespers 227
M.C, assistants in copes, if there are more than two, the
bishop between the first and second assistants/ All these
wear birettas ; then follow the three bearers of book, hand-
candle and mitre. The second M.C. walks at the side of, or
before, the first assistant. Before leaving the sacristy all bow
to the cross there. At the door all take holy water, uncover-
ing- at the time; the first assistant offers it to the bishop. In
the sanctuary all take off the biretta again, the assistants
form one line, with the bishop in the middle. Before the altar
the bishop bows, ^ all the rest genuflect. The bishop kneels on
the cushion prepared, and says the prayer Aperi Domine\ the
assistants kneel on either side, on the ground. They rise, bow
or genuflect, as before, bow to the choir, first to the gospel
side, and go to the faldstool. The bishop sits covered, facing
the people ; the assistants stand before him and bow. The
first two ^Q» at his sides, facing the people, the others to the
bench near the entrance of the sanctuary. Meanwhile the
cushion is taken away from before the altar and put behind
the faldstool. The M.C. takes the assistants' birettas. The
bishop uncovers and hands his to the first assistant, who re-
ceives it with the solita oscula, and gives it to the first M.C.
The birettas are put aside, on the credence table or other
convenient place. The bishop takes off his mantellettum,
helped by the first assistant, and the pectoral cross. Now the
first assistant vests the bishop in amice, alb, girdle, pectoral
cross, stole and cope, the other helping. Each vestment is
brought from the altar, where the second M.C. hands them to
servers. The mitre-bearer receives the veil, through which he
holds it, and the precious mitre. The first assistant puts the
mitre on the bishop. The assistants bow to him, and now
stand so that the first is on his right, the second on his left.
The other assistants (if there are others) come to the bishop,
genuflecting first to the altar; they stand in line before the
faldstool and bow, then form in two lines before him as at a
procession.
The bearers of book and candle must now be at hand.
The first assistant ^ takes off the bishop's mitre and gives it
to its bearer. The bearer takes it to the altar and changes it
for the golden one. The bishop turns to the altar (by the left)
and says silently the Pater 7ioster and Ave Maria. As soon as
he stands, all in choir uncover and stand too. The first two
assistants are at the bishop's side, the others behind him (he
has turned his back to them). The bishop makes the sign of
^ Meng-hini thinks it unsuitable that the bishop in mantellettum should
come in procession with assistants in copes. He notes that at Rome the
assistants and acolytes come first to the sanctuary and await the bishop
there (Martinucci, II, ii, p. 548, n. i).
* If the Sanctissimum is there reserved he g'enuflects.
^ From Martinucci it appears that, in this ceremony, the first assistant,
not the second, always puts on and takes off the mitre.
228 iSvcnim Sevvices
the cross as he sings Detis in adiutoriuni nieiwt inte7ide ; the
assistants holding the ends of the cope. The candle and book
are held before him by their bearers, on the other side of the
faldstool. When the choir has ended the response to this, the
first cantor comes to the bishop, bows, and pre-intones the
antiphon of the first psalm. ^ The bishop then intones it; the
cantor bows again, and goes to join the other cantor in the
middle of the choir. The first two assistants alone stay by
the bishop ; the others ^o to their seats near the end of the
choir. The cantors stand in the middle and intone the first
psalm. If they are in copes they then ^o to the same bench
as the other assistants; if not, they take their place in the
choir stalls at the end near the people, so that they can easily
A A
mb
FIG. 33. PONTIFICAL VESPERS AT THE FALDSTOOL: "DEVS IN
ADIVTORIVM "
come forward each time to intone the psalms. The bearers of
book and candle retire, and put these on the credence table.
As soon as the psalm is intoned the bishop turns towards the
people by the right side and sits on the faldstool ; the first
assistant puts on the golden mitre. The first two assistants
should now sit on the altar steps, in the middle, with their
back to the altar. The first sits nearer the bishop. If it is the
custom (and particularly if the Sanctissimum is reserved on
the altar) they may %o to the bench instead. They and all
who wear the biretta sit and cover themselves. At the Gloria
Patri 2\\y except the bishop, uncover and bow; he bows wear-
ing the mitre. The cantors %o to each member of the choir,
^ The bishop is standing facing- the altar across the faldstool. The
cantor comes before him, on the other side of the faldstool, a little to his
left, and faces him.
pontifical IDespers 229
In order of rank, and the first pre-intones to him the next
antiphon, which he then intones. The cantors intone the first
verse of each psalm. In going to and fro they genuflect each
time before the altar and bow to the bishop. At the end of the
fifth psalm all the assistants in copes come to the bishop (genu-
flecting to the altar), bow to him, and stand before him in
line, except the first two at his sides. The bishop rises and
>¥
T
T
(r
B
14
R
m.
1'
FIG. 34. PONTIFICAL VESPERS AT THE FALDSTOOL: DURING
THE PSALMS
all in choir rise with him. He turns to the altar, still wearing
the mitre. The first cantor reads the chapter, at his place,
now behind the bishop. The bishop sits and the first assistant
takes off the mitre. The mitre-bearer takes this to the cred-
ence and exchanges it for the precious mitre. The golden
mitre will not again be used. The bishop stands, turns to the
altar, and the first cantor pre-intones to him the first line of
the hymn. The book and candle are held by their bearers
230 JBvcning Services
before him. He intones the first Hne. While the hymn is sung"
the bishop stands towards the altar, the first two assistants
are at his sides, the others go to stand before their benches.
If a verse occurs at which all kneel (see p. 201) a cushion is
placed for the bishop to kneel on, before the faldstool; the
first assistant removes his skull-cap and replaces it after-
wards.
During* the hymn the thurifer prepares the incense, comes
back with it and waits in the sanctuary. After the hymn the
cantors sing the versicle in the middle of the choir. They then
g-o to the bishop, bow, the first pre-intones the antiphon of
the Magnificat^ which he intones, still standing towards the
altar. He sits while the antiphon is continued by the choir;
the first assistant puts on the precious mitre. The other
assistants go to their place, except the cantors, who intone the
first verse of the Magnificat in the middle. While the antiphon
is sung all sit.^ Before the Mag7iificat is begun the thurifer
comes to the bishop, bows, and stands before him. Sitting,
the bishop puts on and blesses the incense, while the first
assistant holds the boat, asks the blessing, and hands him the
spoon, with the solita oscula. Meanwhile the acolytes take
their candles from the credence table and go to stand before
the altar, bowing- to the bishop as they pass. If the first altar
to be incensed is not the High Altar the acolytes stand near the
entrance of the sanctuary. As soon as the cantors begin the
Magnificat the bishop rises and makes the sign of the cross.
All in choir do so with him. The cantors, when they have
intoned, genuflect and go to their place. The bishop comes
to the altar between the first assistants. The others join the
first two on either side, making one long line with them and
the bishop, then form, two and two, as in processions.
If the Sanctissimum is reserved at the High Altar this alone
is incensed. The bishop's mitre is taken off, he genuflects
with all the others, goes up, kisses the altar, takes the thurible
from the first assistant and incenses it as usual. But if, as
should be, the Sanctissimum is reserved at another altar, that
altar is incensed first. In this case the bishop bows to the
Hig"h Altar, the others genuflecting ; all then go in procession
to the altar of the Blessed Sacrament. If it is the custom,
some of the principal members of the choir may accompany
this procession. The thurifer g"oes first with the incense, then
the acolytes, first M.C., assistants in copes, except the first
two, the bishop between the first assistants, train-bearer with
the mitre-bearer at his right, the members of the choir who
accompany the bishop. The bishop wears the mitre, those
who have birettas wear them on leaving the sanctuary.
At the altar of the Blessed Sacrament six candles burn, at
^ Martinucci, II, ii, p. 557, § 63. This supposes, of course, that the
antiphon is doubled.
pontifical IDespers 23 1
least for this time of incensing; the altar is uncovered. On
arriving* before the altar all take off the biretta. The acolytes
stand right and left, the assistants part on either side to
allow the bishop, with the first two, to come before the altar.
The first of these takes off the mitre and skull-cap. The bishop
genuflects, goes up to the altar between the assistants, kisses
it, then incenses it as at Mass. The procession is formed
again; all genuflect, the mitre is put on the bishop, and the
procession returns to the High Altar. On the way the biretta
is worn.
If other altars are to be incensed this is done, in the same
way, before they come back to the High Altar. The bishop
always incenses without the mitre. While the altar of the
Blessed Sacrament is incensed he and his assistants say the
Magnificat in a low voice. When they come back to the High
Altar the acolytes ^o to put their candles on the credence
table. ^ The bishop kisses and incenses the altar as before. He
gives the thurible to the first assistant, who hands it to the
thurifer. At the epistle corner the mitre is put on the bishop.
He comes with the assistants to the middle, bows to the altar,
to the choir on either side, and goes to the faldstool. He
stands here looking across the sanctuary, the right shoulder
towards the altar. All the assistants stand before him facing
him; the first takes the thurible and incenses him with three
double incensings. The thurifer holds back the right end of this
assistant's cope meanwhile. The bishop then sits, the first
two assistants come to his sides, the first takes off his mitre;
he stands, again facing the altar ; they hold the ends of his cope.
The other assistants return to their bench, except the first
cantor, who now incenses the assistants by the bishop, then
the others, with a double swing for each, bowing before and
after. He gives the thurible to the thurifer, who incenses
him, the servers at the credence table and the people. The
choir must take care that they do not come to the Gloria Patri
verse of the Magnificat till the incensing is finished. The organ
may be played between the verses, or after the verse Siciit
locutus est ad patres yiostros. As soon as the verse Sicut erat
in principio is finished the bishop sits and is covered with the
mitre. AH in choir sit with him. But the first two assistants
stand, one on either side of the faldstool. Towards the end of
the antiphon after the Magnificat the other assistants rise,
come to the middle, genuflect, then ^o to stand in line behind
the bishop.
The acolytes, at the same time, take their candles from the
credence table and come to stand before the faldstool, on the
side of the altar. The bearers of book and candle also come
to the bishop. Then the first assistant takes off the mitre, the
bishop rises and faces the altar.
^ Martinucci, /.r., p. 560, § 82.
232 lEvcrxinQ Services
The first assistants should now change places behind the
bishop, so that the first is on his right. The others are in two
lines behind him. The book-bearer holds the Antiphonary
before him ; the other holds the candle at his left. Both are
on the other side of the faldstool, between the acolytes. The
bishop, standing and facing the altar, with joined hands, sings
Dominus vobiscum and the collect. If there are commemora-
tions the choir sings the antiphon of each; meanwhile the
two cantors go to the middle, genuflect, and standing there
sing each versicle.^ The bishop then sings the collect. When
the commemorations are finished he again sings Dominus
'vobiscum; the cantors in the rn\dd\e s\r\g Be?iedicamus Domi7io.
The acolytes go back to the credence table and put down
* ^ *
^n
L
t@»>M-=iBI
}^ A A n^
FIG. 35. PONTIFICAL VESPERS AT THE FALDSTOOL : THE COLLECT
their candles; the bearers of book and candle go with them.
A server takes the Canon episcopalis and puts it in the middle
of the altar, with the scotula by it, for the blessing which will
now follow. The verse Fidelium animae is not sung. The
bishop sits and the first assistant puts on his mitre. The first
two assistants again change places; the others go to their
bench. If the cantors are not in copes they go to their place
in choir. The bishop goes to the altar, bowing to the choir
on the way.
The assistants at his sides hold the ends of his cope. In
front of the altar he bows,^ the others genuflect. The bishop
goes up to the altar, kisses it, and sings the verses Sit nomen
^ The other assistants may join the cantors, standing by their sides
(Martinucci, /.c, p. 562, § 92).
^ Supposing the Sanctissimum not to be reserved there.
pontifical IDcspers 233
Dominiy etc. He turns to the people and blesses them with
the form Benedicat vos ovmipotens Deiis. The assistants stand
at his sides holding the cope while he sings the verses, then
kneel in front of him, on the edge of the foot-pace, as he
gives the blessing. All in choir kneel too, except canons, who
bow low. Then the bishop comes from the altar between his
assistants, turns at the foot of the steps, bows to it, while
the assistants genuflect, bows again to the choir in passing,
and goes back to the faldstool. A server takes the book
and scotula to the credence table.
The bishop sits and bows to the assistants at his sides.
He now unvests, the first assistant taking off his mitre and
the other vestments in order, while the second helps. The
cushion is placed in the middle of the lowest altar step. An
attendant brings the mantellettum ; it is put on the bishop
and his pectoral cross over it. His train is fastened so that
it does not hang down. He goes before the altar, bowing to
the choir, here bows to the altar, while the others genuflect
and kneel ; he kneels there on a cushion for a short time.
The first two assistants kneel at his sides, on the ground
behind him. All the servers kneel behind the bishop.
The bishop rises, all make the usual reverence to the altar,
and the procession goes out in the order in which they came.
The bishop and assistants wear the biretta.
If the bishop unvests in the sacristy, the procession is
formed as soon as he has given his blessing. In this case the
acolytes ^o first with lighted candles.
The anthem of the Blessed Virgin is not sung when a
bishop celebrates vespers.
In the sacristy the bishop (all having, as usual, bowed to
the cross) either sits for a moment while the assistants bow
to him, or he unvests at the chair there prepared.
CHAPTER XXI
OTHER EVENING SERVICES
§ I. COMPLINE
COMPLINE is the simplest and, therefore, in many-
ways, the best liturg-ical evening- service for a small
church having but one priest. While the prayers
of compline are most suitable for evening devotion,
and the chants are both beautiful and easy to sing,
it has hardly any ceremonies.
The rules for compline are simply one particular case of
the Divine office sung- in choir without solemnity. However
g-reat the feast, there are never solemnities at compline, as
at vespers. It is one of the lesser hours, of the same rank as
prime, terce, sext and none.'
Some authors say that not so many candles should be
lit on the altar as for vespers.^ However, there seems no
reason against lighting- the six lit for most public services.
The covering over the altar cloths may remain.^
The persons who take part in the office are the celebrant
(called hebdomadarius),* a lector, two cantors and a choir.
But it is possible to reduce the number if necessary. The
lector may be one of the cantors ; if there is no liturgical choir
(in surplices, before the altar), compline may be sung- by
singers in other parts of the church, or the verses of the
psalms may be sung- alternately by trained singers and the
congregation. If there are no cantors before the altar, the
responsory, versicle and so on may be sung by one or two
singers away from the sanctuary. Incense is not used.®
The only vestments worn are cassock and surplice, except
that the celebrant and clergy present wear the biretta when
seated. The celebrant is not to wear a cope.^ He comes to
the altar, following the others who take part, in cassock and
surplice. All genuflect before the altar if the Sanctissimum
is there reserved, otherwise the celebrant bows low. All kneel
to say the prayer Aperi Domine silently."^ They rise, make
the same reverence to the altar as before, and ^o to their
^ For this paragraph cfr. Caer. Ep., Lib. II, cap. iv; Van der Stappen,
torn, i, pp. 96-97, 108-109; ^® Vavasseur, i, pp. 566-568; De Herdt, ii,
PP- 527-528.
^ So De Herdt, ii, p. 527, § 384. There does not seem to be any rule
of theS.R.C.
^ The altar is not incensed nor otherwise used. It may, however, be
uncovered, especially if Benediction follows at once.
* This is the special name for the officiating- priest at the Divine office.
It is, however, convenient to use the general name celebrant for all func-
tions (see p. x).
° Caer. Ep.y Lib. II, cap. iv, § 3.
« 76., §§4-5.
' Unless compline follows vespers immediately.
»34
Otbct JBvcnim Services 235
places, the lector to the middle of the choir. The celebrant
will go to the first place In the choir, or to the sedile. If there
is no liturgical choir and no stalls, benches are prepared for
the lector and cantors on either side.
All stand at their place. The lector stands in the middle
before the altar. He turns to the celebrant, bows to him, and
sings Itibe dovine benedicere. He stays In the same position
while the celebrant gives the blessing, Noctein quietam etfinem
perfectuniy etc. The choir answers Amen ; ^ then the lector
reads the short lesson, Fratres, sohriiestote^ etc. As he chants
the last words of this, Tu autem Donii7ie, viiserere nohis^ he
genuflects, bows to the celebrant, and goes to his place. The
celebrant sings the verse Adiiitorium nostj'um in no^nine
Domini; as he does so, all make the sign of the cross. All
say the Lord's Prayer silently. The celebrant, bowing slightly
straight before him, says the Confiteor^ not singing it, but re-
citing on one note. He strikes his breast thrice at the words
mea culpa^ mea culpa^ mea Tnaxima culpa. The choir answer
Misereatuvy while the celebrant still bows. Then he stands
erect ; the choir together say the Confiteor^ they turn to the
celebrant and bow as they say tibi pater and te pater; they
strike the breast at m.ea cnlpa^ etc. The celebrant answers
Misereatur vestri^ etc. The choir do not stand erect till he
has finished this. Then he says Indiilgentiam^ etc., all making
the sign of the cross. If there is no choir before the altar, the
part of the choir may be taken by the cantors or by the lector.
If the lector takes this part he should stay at the middle till
the end of the prayer Misereatur. The celebrant sings the
verse Converte 7ios Deus salutaris noster^ he and all making
the sign of the cross with the thumb on the breast. Then,
making the sign of the cross in the usual way, he sings Detis
in adiutori2i7n ineum intende. The choir or singers answer.
The cantors sing the fragment of the antlphon Miserere
and the first verse of the psalm Cum invocarem. If there are
no cantors this may be sung by the lector or by one or two
persons among the singers. At the end of the first half of
this first verse all sit; those who wear the biretta cover them-
selves. They remain seated till the antlphon after the three
psalms. At the verses Gloria Patri, all uncover and bow.
After the antiphon Misereatjir, all uncover and rise. They
now stand to the end, except while the antlphon of the Nmic
dimittis is sung after this canticle. The hymn Is sung. All
bow to the altar at its last verse. The celebrant sings the
chapter, and the choir answers Deo gratias. The cantors come
to the middle and sing the verses of the short responsory In
^ The Caer. Ep. (Lib. II, cap. iv, § 3) says that the organ is not played,
"unless in some churches it is the custom to celebrate this office more
solemnly, in which case the organ may be used." This will generally be
the case in England.
236 iSvenino Services
mantis tuas^ the choir or people answering'. The lector may
take the part of cantor, or the verses may be sung by one or
two among the singers. The versicle Custodi nos Domine ut
pupillam ociili is sung by those who sang In manus tuas. The
cantors (or other persons, as before) sing the part of the
antiphon Salva 7ios, and the first verse. Nunc diniittis, etc. It
is usual to make the sign of the cross as Nunc dimittis is
sung. During the antiphon that follows all sit. They rise
again as soon as it is finished.
If the ''Preces" follow, all stand while they are sung, ex-
cept on ferias, when ferial preces have been said at vespers.
In this case all kneel during the preces. The celebrant sings
Dominus vobiscum and the collect. He sings again Dominus
vohiscum^ the cantors sing the verse Benedicamus Domino^ the
celebrant gives the blessing Benedicat et custodial nos. He
makes the sign of the cross on himself as he sings the names
of the Divine Persons: all do so with him. He begins the
anthem of the Blessed Virgin. This is said standing on
Saturdays and Sundays, and during Paschal time; otherwise
kneeling. According to the Caerimoniale episcoporum the
anthem should be recited in a low voice ;^ it is, however,
generally sung, and this practice is allowed. There is no rule
that the celebrant should stand before the altar during the
anthem, but it is a common and lawful custom. The cele-
brant says the versicle and collect of this anthem (he says the
collect standing, in any case). Then he says, or sings, the
verse Divinuni auxilium^ lastly Pater noster^ Ave Maria, and
the Apostles' creed, silently. The prayer Sacrosanctae et in-
dividuae Trinitati may be said, kneeling, at the end.
§ 2. MATINS AND LAUDS
Except in Holy Week (for which see pp. 285-288), probably
the only occasion on which matins will be sung in smaller
churches is on Christmas night before midnight Mass. Lauds
will hardly ever occur.
The general rules for matins sung in choir are these. ^ The
persons who take part are the celebrant, two cantors, lectors
for the nine lessons. There may be a M.C. to supervise the
whole ceremony. All wear only cassock and surplice (with
biretta) during the first part of matins. The celebrant puts
on a cope of the colour of the office before the ninth lesson.
This cope should therefore be laid out beforehand on the
credence table or other suitable place.
The ceremonies are those of every part of the Divine office
sung in choir, adapted to the special form of matins. The
^ Caer. Ep., Lib. II, cap. iii, § 15.
* Cfr. Caer.Ep.y Lib. II, cap. vi; Martinucci-Menghini, I, ii, pp. 24-30;
Van der Stappen, i, pp. 77-86; Le Vavasseur, i, pp. 568-575.
Otbct lEvcninQ Semces 237
procession should come in this order: M.C., cantors, cele-
brant, clergy; those of higher rank before the others.^
All kneel while the prayer Aperi Domini is said silently
before the altar at the beginning, during the verse Venite
adoremus et procidamus ante Deum in the Invitatorium psalm,
during the verse Te ergo quaesicmus^ etc., in the Te Deum.
All stand while the Pater, Ave, and creed are said at the
beginning, during the Invitatorium and hymn till the end of
the first half of the first verse of the first psalm ; also during
the Lord's Prayer and absolution in each nocturn after the
psalms. The choir should also stand during the blessing
given before the first lesson of each nocturn ; during the
others they sit.^ They stand while the fragment of the gospel
is read at the beginning of the seventh lesson (on Christmas
night also before the eighth), during the whole ninth lesson
read by the celebrant, and during the Te Deum. All the rest
of the time the choir sit. The rules for bowing and uncover-
ing are those of every hour of the Divine office, namely, at
the Gloria Patri, the last verse of the hymn (Doxology), the
holy Name, and so on (see pp. 29-30).
The celebrant has his place at the chief place in choir, or
at the sedile. He stands always to bless, even w^hen the others
sit. The sign of the cross is not made at the blessings before
the lesson.
There should be a lectern in the middle of the choir, at
which the lessons are chanted. The first eight are chanted
by eight members of the choir. If there are not eight the
same person may chant several. The cantors sing the versicles
after the psalms of each nocturn. During the eighth re-
sponsory the celebrant puts on the cope. The cantors may
also put on copes with him.^ The acolytes should light their
candles before the ninth lesson. They come and stand on
either side of the celebrant, facing one another. He chants
this lesson at his place. If other priests are present, before
the ninth lesson the celebrant turns and bows to one of them
(the first in rank) and asks him for the blessing. Otherwise
he says Itibe Dominie beiiedicere, and gives the blessing him-
self. No one who is not a deacon may read the gospel at the
beginning of a lesson. If the lector is not ordained deacon
the celebrant supplies this part. The celebrant intones the
first words Te Deum laudanius, pre-intoned to him by the first
cantor.
At lauds the ceremonies are the same as at vespers. There
are the same distinctions as to assistants in copes and so on.
The altar is incensed during the Benedictus. But at lauds
only the altar of the choir is incensed.
^ Caer. Ep., Lib. II, cap. vi, § 2; Le Vavasseur, i, p. 570.
^ Le Vavasseur, i, p. 569.
^ Caer. Ep., Lib. II, cap. vi, § 15.
23S Evening Bcvmccs
§ 3. NON-LITURGICAL SERVICES
In many churches in England it is the custom to form the
service on Sunday evening- of EngHsh prayers, or the rosary,
and English hymns, followed by a sermon, and then Benedic-
tion. Since such prayers and hymns are not liturgical services,^
but private devotions, it is obvious that there are no liturgical
rules for them, except negative ones. The priest who con-
ducts such services is free to arrange them in any way he
likes, as long as he violates no general rule. He will, natur-
ally, continue the custom of the church, unless he has good
reason to change it.
He must, however, observe the rules which forbid certain
ceremonies used only at liturgical functions. There are other
points that may be noticed, since they make for reverence and
decorum.
At non-liturgical services the priest who conducts them
does not wear a stole or other vestment, except cassock and
surplice, with the biretta under the usual conditions. He
may light some candles on the altar, though there should not
be as many as at Benediction or during Exposition of the
Blessed Sacrament. Two are generally sufficient.
He may conduct the prayers from a stall in the choir or
kneeling before the altar. He may kneel at a desk here. The
rosary and prayers in general are said kneeling; hymns are
usually sung standing.^
In the case of vernacular devotions only approved forms
may be used.^
Nor may hymns be sung except those approved by the
Ordinary.'
§ 4. SERMONS
In preaching members of religious orders which have a distinct
dress wear their habit. Other priests wear a surplice. It is
the common custom in England to preach in a stole of the
colour of the day.^ If the sermon comes betw^een vernacular
^ Nothing' in the vulgar tongue is liturgical, except the questions,
creed and Lord's Prayer at baptism, the questions at marriage, the
penitent's part of confession, and sometimes {reductive) a sermon or
publication of indulgence.
^ The people are more likely to join in the hymns if all stand.
^ In the diocese of Westminster the Manual of Prayers (new edition,
Burns and Oates, 1886) is approved. The prayers in the various editions
of the Garden of the Soul are also approved by the bishops.
* The Hymn Book compiled and prescribed by the Catholic Hierarchy
(Burns and Oates, 191 1) is now the only prescribed book of hymns.
^ There is no authority for the stole, except recognized custom.
Qtbct iSvcnim Services 239
prayers or hymns the stole should be put on immediately
before it begins and taken off again as soon as the sermon is
finished. The preacher may wear a biretta, which he will take
off if he mentions the holy Name and under the usual other
conditions (for which see p. 23). In quoting- the Bible he
should use an approved text.^
^ Cod., c. 1 327- 1 348, contains important new rules as to the duty of,
and faculties for preaching.
CHAPTER XXII
BENEDICTION AND EXPOSITION
OF THE BLESSED SACRAMENT
§ I. GENERAL RULES
BENEDICTION is not, strictly, a liturgical service.
It does not occur in any of the official liturgical books
of the Roman rite.^ It is a comparatively modern
devotion, which has become exceedingly popular.
It is entirely authorized by ecclesiastical authority
throughout the Roman rite. In England it has become the
almost invariable conclusion of evening services on Sunday.
Permission must be obtained of the Ordinary for Benedic-
tion. It is not lawful to celebrate it on any day, at the dis-
cretion of the rector of the church. When leave is given the
days on which this service may be held are specified. They
always include Sundays and holidays of obligation.
Since Benediction is not a liturgical service, there are,
naturally, considerable local differences in its forms in differ-
ent countries. For England we have now authoritative rules
made by the Hierarchy," which rules must be observed ex-
actly, as far as they go. They still allow some latitude as to
the details of what is sung, and in the ceremonies.
The first preparation is that a throne, with a canopy over
it, must be placed on or near the altar ; on which throne the
monstrance will stand. This throne may not be so fixed as to
remain always in its place. It is forbidden to erect a permanent
throne of this kind on the tabernacle, used both for Benedic-
tion, and at other times holding the altar cross. The throne
must be movable, placed there for Benediction only, taken
away afterwards. The throne need not necessarily be on the
tabernacle ; but it must not be distant from the altar. If it is
placed behind the altar, it must nevertheless appear to be
joined to it, so as to form one whole with the altar. If there
is a permanent ciborium or canopy over the altar, then there
is not to be a throne.^
At least twelve candles must burn on the altar during Bene-
diction. More are allowed.* The veil which covers the altar
cloths during the day should be remov^ed. The Paschal candle
is not to be lighted.' The altar cross is taken away for this
service and replaced afterwards. "^ It is not allowed to place a
cushion on the lowest altar step, unless a bishop or prelate
gives Benediction.'' Still less is a kneeling-desk allowed. The
' For these see pp. 18-19.
^ These rules are contained in the Ritus servandus in solemni expositione
et henedictione SS. Sacramenti (Burns and Oates, 19 15), pp. 9-15.
3 Ritus serv., p. 13, §§ 1-2. * lb,, § 3. ^ lb.
« Jb. "" lb.
240
BeneMction of tbe Blessed Sacrament 241
monstrance may stand on the altar before Benediction begins.
It should be covered with a white veil while not in use.^
On the throne a corporal is placed, on which the mon-
strance will stand. The burse and tabernacle key are on the
altar.
In the sacristy cassocks and surplices must be ready for the
servers ; the charcoal is lighted before Benediction and the
thurible prepared.
The torches are lit, according to the number used, as indi-
cated below. Further, the vestments are laid out for the cele-
brant and his ministers (if he has any), as below.
The persons who take part in Benediction are the follow-
ing: the celebrant, who must be a priest; a server who will
bring the humeral-veil, ring the bell, etc. (M.C.),^ at least
two torch-bearers and a thurifer.
It is well, if possible, that another priest or deacon expose
the Blessed Sacrament. The celebrant maybe further assisted
by a deacon and subdeacon. Various combinations are pos-
sible. There may be one priest who will give Benediction, and
one priest or deacon to expose the Sanctissimum. There may
be a priest, deacon and subdeacon. In this case the deacon
exposes the Sanctissimum. Or there may be a celebrant,
deacon, subdeacon and a priest to expose.
On more solemn occasions the number of torch-bearers may
be increased. There may be four, six or eight. ^ Nothing is
said in any document about acolytes with their candles ; it is
supposed that only torch-bearers attend. However, the assist-
ance of acolytes is not forbidden. It does not seem unlawful
that, besides the torch-bearers behind the celebrant, also the
acolytes should kneel, with their candles, at his side, par-
ticularly if the number of torches possessed by the church is
limited.
The colour of the vestments for Benediction is white. But
if it follows a liturgical office immediately, so that the cele-
brant does not leave the altar, supposing that he already
wears a cope of the colour of the office, he may give Benedic-
tion in this.^ But he must put on a stole under the cope,
which will be of the same colour. In any case the humeral
veil is white. The celebrant at Benediction, then, wears a sur-
plice, stole and cope. He may wear amice, alb, girdle, stole
and cope ; this should always be his dress, if there are assist-
ants in dalmatic and tunicle.' These assistants wear amice,
alb, girdle and dalmatic or tunicle. If the deacon will expose
^ Ritus serv.y p. 13, § 3.
- It is difficult to dispense with this server (here called M.C.), since
neither a torch-bearer can leave his torch, nor the thurifer his incense to
bring the humeral veil to the celebrant, ring the bell, or take the biretta.
If there are acolytes, the first of these may leave his candle standing
before the altar, while he performs these duties.
•' I^ttus serv., p. 13, § 4. ^ lb., § 5. * lb.
R
242 jEvcnirxQ Services
the Sanctlssimum, he wears the stole diaconally, from the left
shoulder to under the right arm. The priest or deacon who
exposes the Blessed Sacrament, if he is not one of the two
assistants, wears surplice, and, at the moment of opening* the
tabernacle and exposing, as also when he replaces the Sanc-
tissimum, a stole. This stole will be of the colour worn by
the celebrant.
§ 2. THE RITE OF BENEDICTION
The servers come to the sanctuary holding their torches,
preceded by the thurifer with burning charcoal, but without
incense in the thurible. They are followed by the M.C., the
priest who exposes (if he assists) then the celebrant, who, if
he has two assistants, walks between them, while they hold
the ends of his cope.
Before the altar the torch-bearers part on either side to
allow the celebrant to pass them, the thurifer goes over to the
epistle side of the sanctuary. The celebrant with his assist-
ants (if he has any) comes before the altar. On entering the
sanctuary all take off the biretta. The M.C. takes the birettas
and hands them back at the end. The deacon, if there is one,
takes the celebrant's biretta (with the solita oscula) and then
hands it to the M.C. The birettas are put aside till the end.
Before the altar all genuflect on the ground, then kneel in
silent prayer for a moment.^ The priest who exposes the
Sanctissimum now does so. This may be the celebrant him-
self. He goes up to the altar, spreads the corporal, taking it
from the burse, puts the burse on the epistle side of the altar,
laying it flat on the mensa. He takes the tabernacle key,
which should be on the altar, opens the tabernacle and
genuflects on one knee. If the celebrant himself does so, he
genuflects straight in front of the tabernacle door. If it is
another priest or deacon, he should stand back a step
towards the epistle side, so as not to turn his back to the
celebrant; then he genuflects towards the tabernacle. No
one else makes any reverence at this moment, since they all
already kneel. ^ The priest who exposes takes the little vessel
which contains the Sanctissimum (the lunula, p. i6) from the
tabernacle, places it on the corporal, takes the veil from the
monstrance, puts the monstrance on the corporal and places
the Sanctissimum in the monstrance. He genuflects again to
the Sanctissimum, as before. If a stand or small ladder is
necessary, it is brought forward by a server (the M.C.) and
put in position. The priest then mounts and places the mon-
strance on the corporal which lies on the throne.
In some churches he may have to go behind the altar and
^ Ritus serv., p. 14, § 6.
^ lb., p. 14, note; S.R.C., 16 February 1906.
BeneMction of tbe :fiSle55e^ Sacrament 243
mount some steps there. When he has done this he genu-
flects again/ and comes back to his place. An assistant
priest in stole and surplice now takes off the stole and puts
it somewhere near, till he uses it again later.
As soon as the Sanctissimum is exposed, it is incensed, not
necessarily when the singers begin the second verse of the
hymn O salutaris.'^ The celebrant and his assistants bow, not
low,^ rise, the thurifer comes forward and hands the incense
boat to the deacon, or to the M.C. The celebrant puts on
incense as usual, but nothing is kissed, nor does he bless it,
because the Blessed Sacrament is now exposed. The cele-
brant kneels, takes the thurible from the deacon or M.C. and
incenses the Sanctissimum with a triple "ductus duplex"
(for the manner of doing this, see p. 26). He hands the thurible
back to him from whom he received it. All remain on their
knees.
When the tabernacle is opened the hymn O saliitaris is sung.
This custom, not usual in Rome, is to be maintained in Eng-
land.* When that hymn is finished, any approved hymn,
litany or antiphon may be sung. It is not allowed to sing at
this moment litanies or other liturgical chants in the vulgar
tongue.' The English hymns JesiiSy my Lord^ my God,, my
all,, or Sweet Sacrament Divine may be sung.^ Prayers may
be recited aloud ; these may be in the vulgar tongue. This
is the moment at which special prayers ordered by the bishop
of the diocese to be said at Benediction occur. Through-
out England, on Sundays and holidays of obligation the
prayer O blessed Virgin Mary, Mother of God,' composed by
Pope Leo XIII, is to be said after the O salutaris, or at latest
before the Tantum ergoJ^ But on the second Sunday of each
month, instead of this, the Hail Mary, Cardinal Wiseman's
prayer O merciful God,, let the glorious intercession of thy
saints assist tcSy and O most loving Lordjesus,^ are said here.
On the feast and during the octave of Corpus Christi no
prayer is to be said before the Blessed Sacrament exposed,
except the prayer of the feast, which occurs after the Tantum
ergo.^^ Then follows the hymn Tantum ergo. This may be
intoned by the celebrant. As the words of the second line,
Veneremnr cernui, are sung, all bow slightly.^^ At the begin-
ning of the second verse, Genitori Genitoque, the Sanctissimum
is incensed, as before. After this hymn the versicle Panem. de
^ Ritus serv.y p. 14, § 6. It is impossible to g-enuflect on the top of a
ladder. If a ladder is used, he must first come down, then genuflect
on the ground.
^ lb. ' li., "praemissa inclinatione mediocri."
* lb., Tp. II. They are nos. 72 and 78 in the approved hymn book.
' lb., p. 42. ^ lb., p. 42, rubric. ^ lb., pp. 43-44.
^° lb., p. 14, §7. '' /J., §8.
244 iBvcninQ Services
caelo praestitisti eis is sung by one or two cantors, or by the
celebrant. The choir answers.^ The celebrant stands, not
bowing first. "^ With joined hands he sings the collect of Cor-
pus Christi, Oremiis. Dens qui nobis sub sacraniento inirabiliy
etc. Meanwhile the assistants hold the book before him. If
there are no assistants, and no one to hold the book, he must
do so himself. No other prayer may be added after the Tanhini
ergo.
When the collect is finished, the priest or deacon who ex-
posed the Sanctissimum puts on the stole again, if he has
taken it off. He goes to the throne, genuflects,^ takes the
monstrance, and puts it on the corporal on the altar. The
celebrant receives the humeral veil frorn a server (the M.C.).
He goes up to the altar, making no reverence first. Here he,
with the priest who exposes, genuflects on one knee. Then
the priest who exposes hands the monstrance to him, both
standing, or the celebrant may take the monstrance from the
altar.* The other priest or deacon then goes back to kneel at
his place.
If there is no second priest or deacon, the celebrant himself
goes to the throne and takes the monstrance, putting it on
the altar. Then he kneels and so receives the humeral veil.
In giving Benediction the celebrant holds the monstrance
through the ends of the humeral veil, turns by his right to the
people, and makes the sign of the cross once over them, not
lifting the Host above the level of his own eyes.^ Meanwhile
he neither sings nor says any words aloud.® He then turns
back to the altar by his left so as to complete the circle.
Either the assistant priest or deacon now comes to him, re-
ceives the monstrance, both standing, and then genuflecting,
or the celebrant himself places it on the altar, then genuflects.
While the celebrant gives Benediction the organ may be
played gravely and reverently." The Sanctus bell is rung. It
is usual to ring the bell three times, once as the celebrant
turns to the people, once in the middle of the blessing, once
as he turns back to the altar. It is not necessary to ring the
bell if the organ is played meanwhile, though this may be
done. Instead of the Sanctus bell, or together with it, the bell
of the church outside may be rung in the same way. In Eng-
land it is usual that the thurifer, kneeling, incense the Sanct-
issimum thrice during the blessing with double swings, as at
^ In Eastertide and during- the octave of Corpus Christi " Alleluia " is
added to this versicle and response. It should never be added to other
versicles sung at Benediction. S.R.C., 12 February 1892, no. 3764, ad
XVIII.
^ Ritus serv.^ p. 14, § 8; S.R.C., 16 February 1906, ad III.
^ Before he stands on the ladder, if a ladder is used.
* Ritus serv., p. 14, § 9.
* 76., p. 15, §9. 'lb.
'' lb. Or the more reverent custom of perfect silence may be observed.
:!Benebictlon of tbe 3Blesse^ Sacrament 245
the elevation in Mass.^ If deacon and subdeacon assist at
Benediction they should go up to the footpace with the cele-
brant, kneel, bowing on either side before him, and hold the
ends of his cope while he gives the blessing.^ If the deacon
has exposed the Sanctissimum he will rise from this place to
hand the monstrance to the celebrant and to take it back.
The ministers rise and genuflect with the celebrant when the
monstrance is replaced on the altar. All then come down to
kneel again on the lowest step. The prayers Blessed he God
may then be said in English.^
Then the priest who has exposed, or the deacon, or the
celebrant himself, goes to the altar, genuflects, takes the
Sanctissimum from the monstrance, replaces it in the taber-
nacle, genuflects, shuts and locks the tabernacle, removes the
monstrance from the corporal, covers it with its veil, folds
the corporal and comes back to his place. When he genuflects
the others, who are kneeling, make no other reverence than
is already contained in their position.^ While the Sanctissimum
is put back in the tabernacle and during the procession from
the church it is usual to sing the antiphon Adorenius in
aeternum sanctissirmun SacramentiLm^ with the psalm Laudate
Do^ninuni OTunes gejites (Ps. ii6).^ The antiphon is sung before
and after the psalm. But any other text, a hymn, or suitable
anthem may take the place of this. Since the Sanctissimum
is no longer exposed, an English hymn may be sung.
When the tabernacle is closed and the' priest or deacon has
come to his place, all genuflect on one knee, on the ground,
and go back to the sacristy as they came.
In Rome it is the custom that a priest in surplice and stole
should come first, carrying with him the burse and tabernacle
key, preceded by thurifer and two torch-bearers. He opens
the tabernacle, exposes the Sanctissimum on the throne and
incenses it. Hymns and litanies or such chants are sung.
^ Our Ritus serv. says nothing" about this incensing-. The Congrega-
tion of Rites has been asked on two occasions whether this practice is
lawful. The first time it answered: "It is not commanded" (" Non
praescribi," ii September 1847, no. 2956, ad IX); the second time it
repeated: "Non praescribi," and added, "Let the local custom be ob-
served " (7 September 1861, no. 3108, ad VI). It is certainly the local
custom in England.
^ Ritus serv.t p. 15, § 9.
' These invocations (composed in Italian by Pope Pius IX) have long-
been the invariable custom in England. In the new edition of the Ritus
serv. a further clause is added to the original form: "Blessed be his
most sacred Heart " (p. 20). The Ritus is careful not to order them ab-
solutely ("dicere licet," p. 15, § 10). It would be possible to conceive
a better arranged formula. For instance, it is strange, after blessing-
persons, to bless an abstract concept, the Immaculate Conception. A
blessing of the Holy Ghost, of the Holy Trinity, perhaps of the Apostles
and of the Church might be added.
^ Ritus serv., p. 15, § 10.
* There is nothing about this in the Rittis serv.
246 JBvcninQ Services
Then, at the end, the celebrant in a cope with assistants and
torch-bearers comes from the sacristy, the Tantani ergo is
sung*, and all proceeds as above.
This method will hardly occur in England, except in the
case of exposition of the Sanctissimum lasting* some time.
§ 3. BENEDICTION BY A BISHOP
In this case there should always be deacon and subdeacon,
also, if possible, a priest or other deacon to expose and re-
place the Sanctissimum.
The bishop's mitre is taken off before the altar,^ his skull-
cap as soon as the tabernacle is opened. He gives the bless-
ing, making- the sign of the cross thrice, in the same way as
when he blesses with his hand. There is no other difference.
The skull-cap is replaced when the tabernacle is shut at the
end, the mitre after the final genuflection.
§ 4. BENEDICTION WITH THE CIBORIUM
This is a little ceremony which may be held any day.^
The priest who celebrates it wears only surplice and stole.
But he may do so immediately after Mass, wearing the Mass
vestments except the maniple, which he takes off first. At
least six candles should be lit on the altar. There is no
throne; the altar cross remains. A thurifer may attend (see
below). If possible, there should be two torch-bearers. If not,
two candles should be lighted in the sanctuary before the altar
at about the place where the torch-bearers would kneel. ^ Oi\
arriving at the altar, after the usual genuflection, the priest
spreads the corporal, opens the tabernacle, genuflects again
and leaves it open, so that the people may see the ciborium.
He may bring this forward in the tabernacle, that it may be
better seen. He does not place it on the altar.
The usual hymns are sung. If incense is used,'' the priest
^ If the Sanctissimum is already exposed, mitre and skull-cap are re-
moved at the entrance of the sanctuary. All make a prostration before
the altar.
^ Permission of the Ordinary is not required for this simplest form of
Benediction. Cod.^ c. 1274, § i.
' Le Vavasseur, i, p. 600, § 83.
* The Blessed Sacrament may be incensed ; but this is not necessary,
nor does the S.R.C. appear to desire it. In its decree of 11 September
1847 the Congregation says: " The omission of incensing is more con-
formable to the practice of the Church in Benediction with the sacred
pyx ( = ciborium)." No. 2957.
lErpositioit ot tbe Blessed Sacrament 247
incenses as soon as he has come back to his place after having*
opened the tabernacle ; and again at the verse Geiiitori Genito-
que. For the blessing the priest receives the humeral veil,
goes up to the altar, takes the ciborium and places it on the
corporal before the tabernacle. He holds it with the right
hand ^ covered by the veil, and arranges the other end of the
veil over it. He turns and gives the blessing with one sign of
the cross, saying nothing. He replaces the ciborium on the
corporal or directly in the tabernacle. He comes down to say
the prayers Blessed be God. Then he goes up to the altar,
arranges everything, and closes the tabernacle.
§ 5. EXPOSITION OF THE BLESSED SACRAMENT
The best known case of exposition is that of the Forty
Hours, for which see pp. 361-371. But it may happen, on
other occasions, that the Ordinary allows or commands ex-
position for some space of time, that the people may have this
special opportunity of saying prayers."
The ceremonies are the same as those of Benediction. In-
deed this exposition may be considered as one long Benediction
service, with an interval between the exposing of the Sanct-
issimum and the blessing and reposition at the end. During
this interval the priest who has exposed and his servers may
go away.
The Blessed Sacrament is exposed by a priest or deacon in
surplice and white stole. If the exposition begins immediately
after Mass the celebrant of Mass may place the Sanctissimum
on the throne. In this case he wears the Mass vestments, ex-
cept the maniple, which should be taken off first. The colour
of the frontal and tabernacle veil should be white. But if ex-
position follows immediately after Mass, the colour of the
Mass may remain. If vespers are sung during the time of
exposition the altar will, at least then, be vested in the colour
of the office.^ At least twelve candles must burn on the altar
all the time of exposition. More candles and flowers * are
allowed. If possible, two priests or clerks in surplices should
watch kneeling in the sanctuary all the time of exposition.
Priests and deacons should wear a white stole.' In England
it will not always be possible to observe this. But someone
^ Le Vavasseur says the left hand (i, p. 601, § 93).
^ Cod.^ c. 1274.
^ The S.R.C. on 19 July 1678 ordered that after the Mass or office of
another colour, this should be changed to white (no. 1615, ad VII, VIII,
IX). See also no. 2673 (19 December 1829), and no. 2562 (20 September
1806).
■* Flowers as a decoration of the altar are expressly allowed by the
Caer. Ep.^ Lib. I, cap. xii, § 12. See also below, p. 363, n. 12.
'' S.R.C, 10 September 1701, no. 2079, § 18; 17 Aug-ust 1833, no.
2709, § 2.
2^s iBvcninQ Sctviccs
must be in the church, kneeling before the Blessed Sacrament
all the time. People may relieve one another at intervals.
While the Blessed Sacrament is exposed the O salutaris
may be sung.^ As soon as it is placed on the throne it is
incensed. The exposition begins. The priest who exposed
will now generally retire, making a prostration on both knees.
This rule is observed by everyone who comes to the church,
passes before the altar, or rises to leave. But, according to
the general principle, if someone is occupied in the sanctuary
he will make the prostration only on entering and leaving.
While passing, during the time he is there, he genuflects on
one knee only (see p. 21). No one should enter the sanctuary
unless vested in surplice.
During all the time of exposition the Sanctus bell may not
be rung at Mass, even at a side altar. Holy Communion
should not be given from the altar of exposition, unless there
is no other way.^ No one may wear a biretta or skull-cap
(with the one exception of the canonical hours). No one bows
to the choir, no one is incensed in choir.
All the solita oscula are omitted, except in Mass at the
epistle, gospel and for the paten and chalice. The hours of
the Divine office may be said or sung, but not the office for
the dead. If, during the office, a veil is placed in front of
the Sanctissimum,^ the members of the choir may wear the
biretta when seated; but, even then, it is better not to do so.^
Sermons may be preached, but only on the subject of the
Holy Eucharist. During the sermon a veil must be placed
before the Sanctissimum; the preacher may not cover his
head." No one should sit with his back to the altar.
During the time that no liturgical function is celebrated
private prayers may be said aloud and hymns may be sung.
Either may be in Latin or in the vulgar tongue. The texts
must be approved. Translations of liturgical texts are not
allowed, since these must be sung in Latin.®
While the Blessed Sacrament is exposed, even more than
at any other time, reverence must be shown by everyone in
church.
Relics may not be placed on the altar of exposition. If
^ This does not seem of obligation. Neither the decrees of the S. R.C.
nor Roman books on Ceremonies {e.g.^ Martinucci-Menghini, I, ii,
pp. 106-112) say anything about a hymn or prayer at the time of exposi-
tion, though they require the " Tantum ergo" at the end. The rule of
our Ritus serv. (p. 14, § 6) is for Benediction. Therefore, at the beginning
.of exposition any approved Latin hymn may be sung; or it may be
begun in silence.
^ S.R.C., II mai 1878, no. 3448, ad I ; 8 February 1879, no. 3482.
^ This is generally a little banner of white silk on a staff.
* S.R.C., 10 September 1796, no. 2552, ad I.
* S.R.C., 2 April 1667, no. 1352. He should wear a surplice, even if a
regular (see below, p. 364).
^ S.R.C., 27 February 1882, no. 3537, ad III.
iBjpositlon of tbe Blesscb Sacrament 249
Mass is said at this altar an altar-cross is not necessary, but
IS allowed.^
When the time of exposition is over Benediction is given.
The celebrant enters, with or without deacon and subdeacon
or assistant priest, to put back the Blessed Sacrament. All
make a prostration before the altar, then kneel. The usual
form of Benediction may be used (without, of course, the rite
of taking" the Sanctissimum from the tabernacle, since it is
already exposed), or only the latter part, from the Tantuni
ergo. In the first case the Sanctissimum will be incensed
twice, in the second case only at the verse Genitori Genitoque.
The closing of the tabernacle after Benediction ends the
exposition.
§ 6. TO RExMOVE THE BLESSED SACRAMENT
If, for any reason, the Sanctissimum is to be carried from
one altar to another, this is done by a priest or deacon^ in
surplice and white stole. He is accompanied by three servers,
of whom two carry torches,^ the third the small canopy (um-
bella, see p. 18) used on these occasions.*
A corporal must first be spread on the altar to which the
Sanctissimum will be brought. On the altar from which it is
taken there is another corporal, unless the priest brings this
with him. By the altar a white humeral veil is laid out. On
both altars two candles should be lighted. The torch-bearers
may come from the sacristy holding their torches, or these
may be ready for them to take at the altar to which they first
go. The bearer of the canopy goes first, holding it not ex-
tended, then the torch-bearers, then the priest or deacon.
At the altar from which the Sanctissimum will be taken all
genuflect, then kneel for a moment. The priest rises, spreads
the corporal, opens the tabernacle, takes out the ciborium or
pyx and places it on the corporal. Then he kneels and re-
ceives the humeral veil from a server. With this he holds the
ciborium or pyx. The torch-bearers go in front with the
torches, the other server walks behind the priest, holding the
canopy open over him.
On the way to the other altar the priest should recite
psalms^ with the servers. He goes straight up to the altar
^ S.R.C., 2 September 1741, no. 2365, ad I.
' A deacon may always do so, even if priests are present. S.R.C. ,
23 November 1906, Dubium III.
^ In case of necessity one torch-bearer is sufficient.
* The umbella is always used at Rome. If the church does not possess
one, it must be dispensed with. But, where the Sanctissimum is reserved
not on the High Altar, this umbella becomes a necessary article of
furniture, which should be procured.
* The psalms are not specified. Ps. ii5(Credidi), 147 (Lauda lerusalem),
121 (Laetatus sum), 112 (Laudate pueri), 116 (Laudate Dominuro), or
others from the office of Corpus Christi are suitable.
250 lEventttG Services
and places the ciborium on the corporal there. Then he
kneels and the veil is taken from him. He opens the taber-
nacle, puts the ciborium in it, genuflects again and closes the
tabernacle. He comes down the steps and all genuflect to-
gether. The torches are extinguished, the canopy closed, all
go back to the sacristy.
PART IV
THE LITURGICAL YEAR
I
CHAPTER XXIII
ADVENT TO HOLY WEEK
^ I. ADVENT
THE colour of the season in Advent is purple. The
Gloria in excelsis at Mass and Te Deiun at Matins
are not said, except on feasts.' But Alleluia is said
in the office, as usual, and on Sundays at Mass.
At Mass of the season the ministers do not wear
dalmatic and tunicle, but folded chasubles, except on the third
Sunday and Christmas Eve. From 17 December (O Sapientia)
to Christmas, votive offices and Masses or Requiems are not
allowed.
During Advent the altar is not to be decorated with flowers
or other such ornaments ; nor is the organ played at liturgical
offices. But the organ may be played at non-liturgical services,
such as Benediction; ' and it is tolerated, even at Mass, if the
singers cannot sing correctly without it. In this case it should
be played only to accompany the voices, not as an ornament
between the singing.
The exceptions to this rule are the third Sunday of Advent
(mid-Advent, " Gaudete ") and the fourth Sunday of Lent
(mid-Lent, '' Laetare"). On these two days alone in the year
the liturgical colour is rosy (color rosaceus).^ On both the
ministers wear dalmatic and tunicle, the altar is decorated as
for feasts,* and the organ is played. On the week-days after
the third Sunday (Monday, Tuesday, Thursday), when the
Mass is that of the Sunday, repeated,^ the colour is purple,
the ministers wear dalmatic and tunicle, the organ is played.
The same rule applies to Christmas Eve (see below, p. 255).
§ 2. THE FOLDED CHASUBLES
The rules for the use of folded chasubles ^ are these. They
are worn by the deacon and subdeacon, instead of dalmatic
and tunicle, on days of fasting and penance, except vigils of
Saints' days and Christmas Eve, which have dalmatic and
^ According to the general rule, when the " Gloria in excelsis " is not
said, the form " Benedicamus Domino" is used at the end of Mass, in-
stead of '* Ite missa est."
^ There is no law requiring the organ at any time. If a priest thinks
well to mark the season by complete silence of the organ at all services
during this time he may do so, and does well.
^ For lack of rosy vestments the usual violet may be used (violet
dalmatic and tunicle).
^ According to the Caer. Ep., Lib. I, cap. xii, § 12 this means with,
"vases of flowers bound with sweet-smelling leaves or silk."
' Wednesday, Friday, and Saturday are ember days and have Mass
of their own.
'^ " Planetae plicatae '" in the missal [Ruhr, gen., xix, 6) and Caer. Ep.
Lib. II, cap. xiii, § 3.
»53
254 XTbc Xltutgical 13ear
tunicle. Folded chasubles therefore are used on Sundays and
ferias of Advent and Lent, when the Mass is of the season.
Except from this the third Sunday of Advent and the week-
days (Monday, Tuesday and Thursday) on which its Mass
may be repeated. Except also the fourth Sunday of Lent,
Maundy Thursday, and Holy Saturday at the blessing of
the Paschal candle and Mass. Folded chasubles are used
further on ember days (except those in the Whitsun octave),
on Whitsun Eve before Mass (not at the red Mass), on
Candlemas at the blessing- of candles and procession.^ From
this it follows that the folded chasuble is always purple,
except on Good Friday, when it is black. But the purple
colour does not always involve folded chasubles. On Christ-
mas Eve, on the three Sundays, Septuagesima, Sexagesima,
Quinquagesima, and (for lack of rosy vestments) in some
churches on mid-Advent and mid-Lent the ministers wear
purple dalmatic and tunicle.
The folded chasubles (not the colour purple) are the test for
the organ to be silent."
The chasubles are now folded about half-way up in front.'
The ministers wear the same vestments as usual, with this
one exception. The folded chasubles are taken off when they
have some special office to perform. During the last collect
the subdeacon takes off his, assisted by the second acolyte,
who then lays it on the sedilia. He reads the epistle in alb
and maniple. When he has received the celebrant's blessing
and has handed the book to the M.C., he goes to the sedile
and puts on the folded chasuble again, assisted by the second
acolyte.* He then moves the missal.
The deacon goes to the credence table as soon as the cele-
brant begins to read the gospel. Here, assisted by the first
acolyte, he takes off the folded chasuble, which is laid on the
table. Formerly he folded it lengthwise and put it over his
shoulder. It is difficult to do so with the badly made and
generally stiff chasubles so much in vogue since the eighteenth
century. He is therefore allowed to use instead a broad band
of purple silk (black on Good Friday), incorrectly called a
"broad stole."" This may not have crosses or other orna-
ment.® The deacon puts it on over the real stole, from the left
shoulder to under the right arm, where he gathers it together
with the ends of the girdle. He then takes the book of lessons
^ Missal, Ruhr, gen., xix, 6.
^ S.R.C, 2 September 1741, no. 2365, ad IV.
^ " Plicatae ante pectus " {Ruhr. gen. Missalts, xix, 6). This is the
exact opposite of the old rule, that they should be folded up the sides as
far as the shoulders, thus making them exactly the size of the Baroc
chasuble now common. * Caer. Ep., Lib. II, cap. xiii, § 8.
* The missal uses this expression: " aliud genus stolae latioris" {ib.).
The Italians call this strip " stolone."
^ S.R.C, 25 September 1852, no. 3006, ad VII.
H^vent to tbol^ TKHee?: 255
and puts it on the altar as usual. He remains so vested till
after the Communion. Then, when he has carried the missal
to the epistle side, he goes again to the credence table, takes
off the " broad stole" and puts on the folded chasuble, assisted
as before by the first acolyte.^ In putting on and taking off
this garment he does not kiss it. It is not really a stole at all.
The deacon must wear his stole all the time beneath it. There
is no reason why he should not carry out the original plan,
namely, to fold his chasuble and wear that in a long strip
across his shoulder, if he can do so."
All this rule about folded chasubles need not be observed in
smaller churches.^ If they are not used the subdeacon wears
only amice, alb, girdle, maniple; the deacon wear amice, alb,
girdle, maniple, stole. In this case neither makes any change
during Mass; the *' broad stole" is not used.
§ 3. CHRISTMAS AND EPIPHANY
Christmas eve is privileged. If then Christmas Day falls
on a Monday, an exception is made to the general rule, that
in such cases the vigil is on the Saturday. The office of
24 December is combined from that of the fourth Sunday of
Advent and that of the vigil. At Matins the invitatorium is
of the vigil, the psalms and versicles of the Sunday ; the
lessons of the first and second nocturn are of Sunday with
their responses, those of the third of the vigil, without the
ninth lesson of Sunday. All the rest of the office and the Mass
are of the vigil, with commemoration of Sunday. On Christ-
mas Eve the colour is purple ; the ministers wear dalmatic
and tunicle, and the organ may be played.
The colour for Christmas is white. On the day (be-
ginning at midnight) every priest may say Mass three times.
No special privilege is needed for this. Three Masses are
provided in the missal, one for the night, one for dawn,
one for the day. If a priest says Mass once only, he should
choose the one which best corresponds to the hour at which
he says it. The same rule will apply to a priest who says two
Masses. If he says three he must say the three provided, in
their order, at whatever time he says them.*
It is not allowed to say a purely private Mass in the night. ^
One Mass only is allowed at midnight. It should be, if
possible, a High Mass ; but a sung, or even a Low Mass is
allowed, if it is the one at which the people attend, and is
said in default of High Mass. It may not begin before mid-
1 Caer. Ep., Lib. II, cap. xiii, § 9.
^ Both the missal {Ruhr, gen., xix, 6) and the Caer. Ep., Lib. II, cap. xiii,
§ 9 propose this first, as the normal way.
^ Missal {Ruhr, gen., xix, 7).
* But if he sings the third Mass, he may say the first and second later.
^ Cod., c. 821.
256 Zbc Xttur^ical lljear
night; it should begin exactly then, or as soon after as
possible. People are allowed to receive Holy Communion at
the midnight Mass, unless the bishop, for some reason, forbids
this.^ If they do so there is no special rule concerning the
Eucharistic fast. The common law remains, that they must be
fasting from midnight. It is, however, considered respectful
not to eat or drink for about two hours before Communion.
If matins are said or sung in church before midnight Mass,
see the rules at pp. 236-237. The celebrant, when he intones
the hymn lesu redemptor oninhmi at Matins, should lift and
join the hands, bowing towards the altar."
If a priest says three Masses he must not take the ablutions
at the end of the first or second. For the manner of purifying
the chalice in this case see pp. 65-66.
At all sung Masses on Christmas Day the celebrant and
his ministers kneel before the altar while the choir sings the
words Et incarnatus est de Spiritu sancto ex Maria virgine: et
homo /actus est. A special clause is inserted in the Com-
7nunica7ttes prayer of the canon. In this clause the celebrant
says Noctem sacratissimavi celebraiites at the first Mass (at
whatever hour he may celebrate) ; at the second and third
Masses and during the Christmas octave he says Die??i
sacraiissimtwi .
At the gospel of the third Mass the deacon who reads it, and
all, except the subdeacon who holds the book and the acolytes,
genuflect at the words Et Verhum caro factum est. The cele-
brant kneels towards the altar, laying his hands on it. But
when, at High Mass, he reads the gospel himself, he does not
do so. The last gospel of this Mass is that of the Epiphany.
The EPIPHANY is, liturgically, one of the three greatest
feasts of the year.^ Its colour is white. Matins of the Epi-
phany begin with a special form. The Invitatorium is not
said, nor Domme labia mea aperies^ nor Deus in adiutorium.
After the silent Pater noster^ Ave Maria, and creed, the ofiice
begins at once with the first antiphon. This occurs only on.
the feast itself, not during the octave.
In the Mass a genuflection is made at the words of the
gospel Procidentes adoraverunt euruy under the same condi-
tions as noted above for Christmas; that is, the celebrant
does not genuflect when he reads this gospel if the deacon
will sing it later.
In cathedrals and the principal church of each place, after
the gospel the movable feasts of the year are announced. If
this is done a white cope is prepared in the sacristy for the
priest or deacon who will do so. A lectern stands on the
^ Cod.y c. 821 - Caer. Ep.^ Lib. II, cap. xiv, § 5.
^ Not Christmas, but Epiphany, Easter, Pentecost are the three days
which alone have closed octaves, and are " cardinal " feasts, after which
we count the Sundays. Corpus Christi now also has a closed octave.
Ht)\?ent to 1bolp Mee?? 257
gospel side of the choir, or the pulpit may be used. The
lectern or pulpit is covered with a white cloth. The priest or
deacon who will announce the feasts goes to the sacristy
during the gradual and puts on the cope over his surplice.
He comes out, makes the usual reverences to altar, celebrant
and choir, and announces the feasts. The form for doing so,
with the chant, is in the Pontifical at the beginning of its
third part.
§ 4. CANDLEMAS
Candlemas (the Purification of the Blessed Virgin Mary,
2 February) is a double of the second class. On this day
candles are blessed and distributed, and a procession is made
with them before the principal Mass. The colour of the day
is white, but purple is the colour for the blessing of candles
and procession. The candles are blessed and the procession
made on 2 February, even if the feast is transferred.^
Supposing first the normal conditions, that is, that High
Mass will be celebrated with deacon and subdeacon, the cere-
mony is arranged in this way : ^
The preparations are : On the credence table, all required
for High Mass, as usual, covered with a purple veil, also the
holy water and sprinkler. If another priest will assist to give
out the candles a purple stole is required for him. On the
sedilia the Mass vestments are laid out; these, too, should be
covered with a purple veil. Near the altar a table stands at
the epistle side, so that the celebrant standing there can easily
sprinkle and incense the candles on it. This table is covered
with a white cloth, on which the candles lie. They are then
covered with w^hite or purple.^ The altar is prepared for Mass,
the six candles are lit. Over the white frontal there should be
another of purple. No flowers or other such ornaments stand
on the altar ; the altar-cards are not placed on it till the be-
ginning of Mass. The missal, covered with purple,* stands at
the epistle side. At the blessing of candles and procession the
organ should not be played. Following the usual procession
of servers, ° the celebrant comes from the sacristy in alb, girdle,
^ The only possibility is that 2 February may be Septuag-esima or a fol-
lowing- Sunday. In this case the feast is transferred ; the Mass is of Sun-
day (purple) and all noted above about changing- to white is to be ignored.
^ Cfr. Caer. Ep., Lib. II, cap. xvii; Martinucci-Menghini, I, ii, pp.
160-169; Van der Stappen, v, 325-328; Le Vavasseur, ii, 22-32; Wapel-
horst, pp. 268-278.
^ Martinucci-Menghini, I, ii, p. 160, § 2. The Caer. Ep., Lib. II, cap.
xvi, § 2, does not mention this cloth.
* Martinucci-Menghini, I, ii, p. 160, § i. The Roman texts always
suppose that books are covered in the colour of the office. This is often
not observed in England. If such a cover is used, it should be chang^ed
to white for the Mass.
* A M.C., thurifer, and acolytes at least are required. There may be
others, and clergy. The subdeacon will carry the cross at the procession
of candles.
S
25« XTbe Xtturoical IJeat
purple stole and cope, between the ministers, who wear folded
chasubles,^ the deacon with his stole. If it is a Sunday the
usual Asperges ceremony is made first, in purple vestments.
The celebrant and ministers bow, as usual, to the choir, bow
or g-enuflect to the altar, go up to it ; the celebrant kisses it
(the ministers do not genuflect when he does so) ; then they
stand at the epistle side, the ministers on either side of the
celebrant.
They no longer now hold the ends of the cope. The M.C.
uncovers the candles. With joined hands the celebrant sings
Dominus vobiscurn and the prayers provided in the missal for
the blessing of candles, all in the ferial tone; that is, in the
case of those which have the longer conclusion, he makes no
inflection, at the shorter ones he ends by falling a minor third
on the last syllable. As he signs the cross over the candles
he lays his left hand on the altar and the deacon raises the
right side of the cope. While these prayers are said all in
choir stand; the thurifer gfoes to prepare the thurible, if he
has not come with it at the beginning'. When the fifth prayer
is ended, the thurifer approaches, with the first acolyte who
carries the holy water and sprinkler. The celebrant puts on and
blesses incense as usual, the deacon assisting and holding the
incense boat. Meanwhile the subdeacon raises the right end
of the cope. When the incense is blessed the deacon hands
the sprinkler to the celebrant (solita oscula). He sprinkles
the candles, saying the antiphon Asperges me only (not the
psalm). Then he incenses the candles with three double swings,
saying nothing. The thurible and holy water are put back in
their places.
The celebrant and ministers ^o to the middle of the altar,
bow and turn to the people, not changing their places. The
deacon then goes to the celebrant's right. The priest highest
in rank present comes to the altar. The M.C. hands him a
candle, which he gives to the celebrant, both standing. He
kisses the candle first; the celebrant does so on receiving it;
neither kisses the other's hand. The celebrant gives this
candle to the subdeacon, who lays it on the altar. The cele-
brant now receives another candle from the deacon and hands
this to the priest from whom he received his." This priest
kneels to take it, kissing first the candle, then the celebrant's
hand. If he is a canon or prelate he stands and kisses only
the candle. He then goes back to his place. The ministers
kneel before the celebrant, who gives them candles in the
^ Folded chasubles are not necessary, except in the principal churches
(Martinucci, I, ii, p. i6i, §7); otherwise the ministers may wear only
amice, alb, girdle, and the deacon his stole.
'^ In no case may the deacon or subdeacon give the celebrant his
candle. If no other priest is present, a candle is laid on the altar by the
M.C. The celebrant takes this from the altar himself, kneeiiiig".
H^v>ent to 1bol^ Meek 259
same way. In every case the person who takes the candle
kisses it first, then the celebrant's hand.^ The ministers hand
their candles to an acolyte, who puts them on the credence
table. It will be convenient if the M.C. at this moment takes
the celebrant's candle and puts that, too, on the credence
table.
The members of the choir now come up in order and kneel
on the lowest step. The celebrant hands to each a candle in
the same way. Canons and prelates do not kneel to receiv^e
theirs, nor do they kiss the celebrant's hand." If canons are
present the ministers (unless they, too, are canons) receive
their candles after them. The singers also come up to take
their candles. This should be arranged so that the singing is
not interrupted. The M.C. must see that the candles are
brought from the table to the celebrant (handed to him by the
deacon).
If the people receive candles, the celebrant, with his minis-
ters, goes to the communion rail or entrance of the choir and
distributes them. Each person kisses first the candle, then
the celebrant's hand. Another priest, in surplice and purple
stole, may assist in distributing the candles.
During the distribution, beginning as soon as the celebrant
has received his candle, the choir sings the antiphon Lumen
ad revelatione7n gentiiLm^ etc., with the canticle Nunc dhnittis^
as in the missal and gradual. The antiphon Exsurge Dmnine^
etc., is sung next. The candles are lighted. After the distribu-
tion the celebrant washes his hands at the epistle side of the
altar; the acolytes serve him, as at Mass, the ministers hold-
ing the ends of the cope. Then, standing at the epistle side
as before, he sings Oremus and the collect Exaudi quaesumus
Domine^ as in the missal. If Candlemas comes after Septua-
gesima, when the celebrant has sung Oremics^ the deacon adds
Flectanius genua \ all genuflect except the celebrant; the sub-
deacon, rising first, sings Levate^ and all rise. Meanwhile the
M.C. or servers light the candles of all who will carry them
in procession.
The procession follows. If the thurifer has laid aside the
thurible he takes it again during this last collect. The sub-
deacon goes to the credence table and takes the processional
cross; the acolytes go with him, stand at his side by the
entrance of the choir, facing the altar. The subdeacon bear-
^ This is the rule for things already blessed.
- Martinucci (I, ii, pp. 163-164, § 32) and Le Vavasseur (ii, p. 27, § 89)
distinguish between prelates and canons. According to them neither
kneel ; prelates do not, but canons do kiss the celebrant's hand (so also
when palms are distributed and all similar occasions). This is a mistake.
The Caer. Ep.^ Lib. II, cap. xvii, §§ 2-3 (cfr. Lib. II, cap. xxi, § 6) says
that canons also kiss the candle only. Cfr. Gavanti-Merati, Pars IV,
tit. xiv, Rub. 4 {ed. ciL, p. 340) and Pars IV, tit. vii, Rub. 14 (pp. 266,
267). Menghini corrects Martinucci (I, ii, p. 164, n. ; p. 182, n.)
260 Ubc OLituroical l^ear
ing the cross, the acolytes and thurifer, do not genuflect.
Meanwhile the celebrant goes to the middle, puts on and
blesses incense, assisted by the deacon. The thurifer goes to
stand behind the subdeacon, so as to be first in the procession.
The M.C., having lit the celebrant's candle, hands it to the
deacon, who gives it to the celebrant. Then he gives the
deacon his candle, lighted. The celebrant and deacon, at his
right, turn towards the people. The deacon sings Procedamus
in pace\ the choir answers In nomine Christi. A7nen. The
celebrant and deacon come down the altar steps, all genuflect,^
they put on their birettas. The procession begins in this
order: first, the thurifer, then the subdeacon bearing the cross
between the acolytes with their candles burning, the choir,
clergy, celebrant, with the deacon at his left holding the cope.
The M.C. may walk at the right of the celebrant or in front
of him. The procession passes around the church, or goes
outside, according to the custom of the place. Meanwhile the
choir sings the antiphons Adorna thalamuni tuum Si07i^ and
Responsum accepit Simeon^ from the gradual.^ One of these
may be omitted, if there is not time for both. During the pro-
cession the church bells should be rung. If Mass is being
said at the same time at a side altar, the Sanctus bell should
not be rung. On entering the church, if the procession has
gone without, the choir sings the responsory Obtuleruiit pro
eo Domino par tnrtiiritm. If the procession has not left the
church this is sung as it comes back to the sanctuary. When
the procession returns to the sanctuary the clergy genuflect,
bow to each other, two and two, and ^o to their places. The
celebrant and deacon come before the altar and make the
usual reverence. The thurifer goes to the sacristy to prepare
the thurible for Mass, the acolytes put their candles on the
credence table, the subdeacon puts the cross near. The cele-
brant and deacon come to the sedilia, the subdeacon joins them
here. They take off" the purple vestments and vest for Mass,
assisted by the M.C. and acolytes. They come to the altar
and begin Mass.
During Mass the candles are held lighted during the gospel,
and from the Sanctus to the end of the Communion. The M.C.
will see that they are lit in time, first during the epistle or
gradual, the second time after the choir is incensed at the
off"ertory. At the gospel the celebrant also holds his candle
lit. The M.C. hands it to him (solita oscula), after he has
signed himself, at the words Sequentia sancti evaiigelii. Each
^ Except the subdeacon with the cross and acolytes, who bow. The
celebrant, canons and prelates bow only, if the Sanctissimum is not
reserved on the altar.
^ Martinucci-Menghini, I, ii, p. 167, § 56, says that the singers do not
hold lighted candles. It is a question whether they can do so conveni-
ently while singing from books (see p. 275, n. 3).
Hbvent to 1bol^ Mee?? 261
time, when the period in question is ended, everyone blows
out his candle and lays it down. After the gospel the cele-
brant gives his back to the deacon.
If the Mass is not of the Purification the candles are not lit
nor held durine it.
't>
§ 5. FUNCTIONS IN SMALL CHURCHES
Candlemas is the first of the days concerning which there is
a special document, describing how the ceremonies are to be
carried out in small churches.
This document is the memoriale ritvvm of Pope Bene-
dict XIII. In 1724 Benedict XIII issued a Memoriale Rituum
pro aliquibus praestantioribus sacris functionibus persolvendis
in minoribiis ecclesiis parochialibus. ^ This considers the cere-
monies of six days in the year only, namely, the blessing of
candles and procession at Candlemas, the blessing and dis-
tribution of ashes on Ash Wednesday, the blessing of palms
and procession on Palm Sunday, the ceremonies of Maundy
Thursday, Good Friday, Holy Saturday."
By small churches those are meant in which it is not possible
to celebrate these functions with the assistance of deacon and
subdeacon; the rites described in the document are simplified
for the case of a celebrant and a few servers only. The Me-
moriale rituum was not originally issued for all such small
churches of the Roman rite throughout the world, but for the
smaller parish churches of the city of Rome. Nor is there any
general law imposing it on other churches. However, since
the Roman diocese is the mistress of all, this document forms
the natural standard for similar cases everywhere. Indeed,
on at least three occasions the Congregation of Rites has
answered a question from some other diocese by saying that
the Memoriale rituum of Benedict XIII is to be followed.' The
first provincial Synod of Westminster ordered its use in small
churches.^
The manner of celebrating the rites in this document is ex-
ceedingly simple. It supposes the assistance of three servers
only, and even deprecates the presence of a fourth." Nor does
'' The Mem. Rit. forms a little book in six parts (tituli). It has con-
stantly been republished by the editors of liturg-ical books, e.g.^ by
Desclee, Lefebvre and Co., at Tournai in 1882. Translated into Eng-lish:
A Reminder of the Rites for carrying out in small parochial churches some
of the principal functions of the year^ published bv order of Pope Bene-
dict XIII, translated by Rev. David Dunford, 2nd ed., R. and T. Wash-
bourne, s.a. Most editions add the texts to be recited, from the missal
and breviary.
^ There is one titulus for each of these six days.
" S.R.C., 23 May 1846, Tuy in Spain, no. 2915, ad I; 22 July 1848, to
the Carmelites, no. 2970, ad V; 9 December 1899, Como, no. 4049, ad I.
■^ Deer, xviii, no. 19 (2nd ed., p. 21).
"* " For the most part it requires three only; it hardly desires a fourth "
(Monitum at the beginning).
262 ubc Xiturgical Iffear
it make any provision for a choir or singing of any kind.
All
that is sung in the normal ceremony is to be recited by the
celebrant and servers.^ The Mass which follows is always a
Low Mass. This is in accordance with all local Roman pro-
visions of the kind. They never contemplate any solemnity in
the case when the deacon and subdeacon do not assist.
The question then which occurs is : are we bound in England
to follow the Memoriale rituum, when it is not possible to
celebrate High Mass, not only in its positive rules, but also in
these negative suppositions? It would seem, at first, that the
extreme simplicity of the arrangements in the document is due
to the fact that it gives the lowest possible standard of cere-
monial with which the rite can be carried out ; it intends to
show" how little is absolutely necessary. But, if it is possible
to secure the attendance of more servers and even of singers,
must we say that it would not be lawful to employ their
service? Is the effect of this document that, unless the service
can be held with ministers, nothing more is allowed than the
extremely bare rite of the Memoriale, as it stands? If this is
so, it is unfortunate for most of our churches in England. In
Rome the circumstances are different. There is no lack of
ordained clerks there ; every church of any importance can
always have the assistance of sacred ministers. But in
England the great majority of Catholic churches, even
churches of considerable size, are served by one or two
priests, and have no other ordained ministers. They may,
however, have large congregations, competent choirs and a
number of persons able to act as servers. If the rules of the
Memoriale rituum hold absolutely, in what they do not con-
template as well as in their positive directions, this will mean
that in all such churches the people never see any of the
solemnity of these days. They will never hear the chants ;
even the great days of Holy Week will be kept with nothing
but the barest possible necessity in the way of rite. The people
will never hear the Exsultet sung on Holy Saturday, nor the
first Alleluia and vespers of Easter on that day. The pro-
cessions will be reduced to four people who recite what norm-
ally should be sung. This presents the same difficulty as if,
in all such churches, no form of the holy Sacrifice were allowed
but Low Mass.
Yet, on one occasion at least, the Congregation of Rites
has apparently decided that it is to be so. In 1879 the master
of ceremonies of Bayonne Cathedral sent a number of questions
^ " These clerks modulate in equal concord of voices (that is, on one
note) those things that are to be recited in the processions " {ib.). *' The
celebrant . . . recites . . . with an audible and equal voice, alternately
>vith his clerks, after the manner of regular clerks " (Tit. I, cap. ii, § 4),
namely as monks and friars monotone the office. For the convenience of
this recitation the Mem. Rit. prints all the chants in verses, like psalms,
to be said alternately by the celebrant and servers.
Ht)\?eut to 1301^ Meek 263
to the congregation, among which was this one, whether
functions celebrated according to the Memoriale rituum of
Benedict XIII may nev^ertheless be accompanied by singing.
The answer was " Negative." '^
We know, however, that these decisions are not always
final ones ; that in many cases later concessions annul former
answers; that an ansvver given to one diocese is not always
intended to apply without modification to all others. And, as
a matter of fact, it has long been the custom in English
churches to adorn the services of these days, particularly
those of Holy Week, with somewhat more of solemnity than
is provided in the Memoriale rituum ; just as we celebrate a
Missa cantata with more servers and more ceremonies (such
as the use of incense) than are contemplated in the Roman
documents.'^ This may undoubtedly be considered a legitimate
custom, allowed by bishops in many countries, and, at least
tacitly, by the Roman authorities. In a large and important
church where the only reason against celebrating High Mass,
or these functions with ministers, is that it is not possible to
secure the ministers, we may borrow more of the ceremonies
of High Mass and of the normal function than where they
can be held only with the bare complement absolutely neces-
sary. The most unimpeachable authorities, Le Vavasseur,
De Herdt, and others, formally recognize and provide for
such additions to the Memoriale rituum as singing, more
servers, and so on. Indeed, this seems to settle the question.
Le Vavasseur's book is re-edited by Father Hasgy,^ Con-
suitor of the S. Congregation of Rites, Secretary of the
Liturgical Commission and Censor of the Roman Academy
of Liturgy. It has the warmest possible approbations of two
Popes (Pius IX and Leo XIII) and 114 bishops. It has the
Imprimatur of the Mag. S. Pal. and of Mgr. Ceppetelli at
Rome, and a recommendation by the President of the Roman
Liturgical Commission.^ This book says explicitly that the
three servers of the Memoriale are a minimum; it recom-
mends a greater number (specified, as here below^). It sup-
poses as possible, and prefers, that all should be sung."
De Herdt, hardly a less authority, says equally plainly (in
the case of Palm Sunday) : "If in the smaller churches singers
are present, they may sing the antiphon Hosanna, the gradual
. . . (naming all the chants). In this case the priest also
sings the prayers, lesson, gospel and preface," etc."
^ S.R.C, no. 3505, ad VI. ' See p. 137.
^ Manuel de Liturgie ct C^remo7iial seloti le rite romaiti^ loth ed. , Paris,
Lecoffre, 2 vols., 1910.
* See vol. i, pp. v-xxvii.
'" Vol. ii, pp. 186-187; cf""- P- 200, § 55, p. 201, § 57, etc. throughout the
Holy Week services in small churches.
'• Sacrae Liturgiae Praxis, 9th ed. , Louvain, Vanlinthout, 1894, vol. iii,
. 36, § 5.
264 Ube Xtturgical 19ear
In the following accounts of these days, besides the instruc-
tions of the Memoriale rituum, we add directions for other
servers and for the choir, in the case where these can attend.
Note further that none of the special functions of these six
days may be held in private or convent chapels without special
leave of the Holy See and Ordinary. Secondly, in every case
the priest who performs the earlier part of the rite must be
the same who says the Mass.
It will be noticed below that in some cases, where the de-
scription of the ceremonies with deacon and subdeacon does
not seem sufficiently explicit in the missal, Caerimoniale epis-
coporum and other liturgical authorities, the rubrics of the
Memoriale rituum are quoted to illustrate the point. It is of
course true that this document describes a different order.
Its rules apply to the case in which there are no ministers,
and then (in the first place) only to the smaller parish churches
at Rome. But the points in question are such as are not
affected by the presence or absence of ministers. The cere-
monies of the Memoriale rituum are intended to be those of
the normal full rites simplified. It would be strange if Bene-
dict XIII had intended to make changes in indifferent points
common to both cases. Since then his decree is put forth by
the same authority as the other liturgical books, we may, no
doubt, consult it (with due regard to the necessary modifica-
tions) when other documents fail. In the same way all the
approved books of ceremonies quote the rules of the Caeri-
moniale episcoporum (mutatis mutandis) for services cele-
brated by a priest; in the case of processions we apply general
rules, noted for some other procession, perhaps in another
book, whenever an explicit exception does not occur.
§6. CANDLEMAS IN SMALL CHURCHES'
The following preparations must be made beforehand :
On the credence table the chalice, with its ornaments, are
prepared for Mass. The Mass vestments lie on the credence
table or at the sedile. If the Mass is of the Purification the
colour is white. The holy water and sprinkler are on the
credence table, the cruets for Mass, a plate with bread, with
which to cleanse the celebrant's hands after the distribution of
candles, and another vessel of water with a dish and towel for
this purpose. The Memoriale, according to the Roman custom,
says that the thurible is at the credence table. It is generally
more convenient to leave this in the sacristy, unless there is
a thurifer who comes out with it at the beginning, and holds
it during all the blessing of candles. The Memoriale also
requires that a copy of this book be at the credence table,
from which the celebrant and ministers will recite the chants.
1 Mem. Rif., Tit. I.
Hbvent to Iboli^ MeeF? 265
The altar Is covered with a white frontal,^ and over it a
purple one, easily removed, for the blessing of candles. At the
epistle corner of the altar is a table with a white cloth, on
which are the candles to be blessed. The processional cross
is near, unless again a cross-bearer brings it at the head of
the procession from the sacristy and stands with it all the
time. In the sacristy are the surplices for the servers (three,
according to the Memoriale), the amice, alb, girdle, purple
stole and cope for the celebrant."
If it is a Sunday the Asperges ceremony is held first, in
purple vestments.
According to the Memoriale rituum the function is carried
out by the celebrant and three servers only. Of these three
one, the first, brings the thurible when it is required at the
blessing; he then lays it aside and, in due time, takes the
processional cross and goes in front of the procession. The
other two stand on either side of the celebrant during the
blessing, answer the prayers, hand him the sprinkler for
the holy water, assist when he puts on and blesses Incense,
and finally walk on either side of him, presumably holding
the ends of his cope,^ in the procession. These two, and the
celebrant, hold their candles lighted during the procession
and recite the chants.
If no other priest is present the first server after the bless-
ing lays a candle on the altar; the celebrant goes up, takes
It kneeling, kisses It, and then gives it to the server to keep,
till he takes it again for the procession. If a priest is present,
he gives the candle to the celebrant, who receives It before
the altar facing the people, both standing. Before giving It
the other priest kisses the candle, the celebrant does so when
he receives it. Neither kisses the hand of the other. But this
second priest receives his candle from the celebrant In the
usual way, kneeling, kissing first the candle, then the cele-
brant's hand.
There is no difficulty about the blessing. The celebrant says
all the prayers in order, as they are in the missal, the servers
at his sides answer. The Memoriale says that, when the
candles are blessed, the celebrant sitting with head covered
at the gospel side of the footpace preaches to the people
about the meaning of the ceremony.^ When he has taken his
own candle, he stands at the epistle side and there recites the
antiphon Lumen ad revelationeni with the Nunc dimittis. Then
he gives the candles to the people.' The servers accompany
^ Supposing that the Mass is of the Purification. The only other case
is if 2 February is Septuag-esima or a following- Sunday ; then purple is
the colour throughout.
- Mem. Rit., Tit. I, cap. i. ^ The Mem. Rit. does not say this.
^ Tit. I, cap. ii, § I, n. 15.
■' Mem. Rit., Tit. I, cap. ii, § 2, n. 7, says first to the men, then to
women. This is not usual in England.
266 zbc Xttuv^ical 13eav
him, right and left, and hand him the candles to distribute.
The first brings them from the table. He then goes back to
the altar, washes his hands and says the antiphon Exsurge
Donmie, etc., Oremus (if on a weekday after Septuagesima he
adds Flectamus genua \ the second server answers Z^?:;^/'^), and
the collect.
Finally, taking his candle lighted from a server (the other
servers, except the first, taking theirs) he turns to the people
and says Pj'ocedarnus in pace. The servers answer In 7iomi7ie
Christi. Amen. So the little procession goes round the church,
the cross before.' When it comes back to the altar, all make
the usual reverence, the celebrant goes to the seat and there
takes off the cope and stole, putting on Mass vestments,
assisted by the servers. While he does so the first server
takes off the purple frontal, so as to expose the white one,
and puts vases of flowers between the candles on the altar."
Low Mass follows. The servers (and presumably the people ')
hold the candles lighted during the gospel, and from the eleva-
tion to the Communion.*
To this simple ceremony it is possible to make the following
additions: There may be a M.C., thurifer, cross-bearer and
two acolytes. These acolytes cannot well be the two servers
who stand at the celebrant's side (his assistants), because
these should walk on either side of him in the procession,
whereas the acolytes ^q in front on either side of the cross.
Other servers in surplices may attend, to carry blessed candles
and make a longer procession. They may come out from the
sacristy in the usual order and stand in the sanctuary during
the blessing. All receive candles, but the acolytes, thurifer
and cross-bearer cannot carry theirs in the procession. The
acolytes hold, not the blessed candles, but those of their office,
in candlesticks. Incense will be put on and blessed by the
celebrant before the procession begins.
All may be sung as when there are deacon and subdeacon.
The celebrant in this case will sing the prayers, the choir
answering. He will s\w^ Procedamus in pace before the pro-
cession. During the procession the choir sings the antiphons
provided in the gradual.
If the procession is not made, strictly, the candles should
^ The Mem. Rit.^ Tit. I, cap. ii, § 2, n. 5 and 8, says that the cross-
bearer, both before and after the procession, genuflects to the altar.
This is directly opposed to the g^eneral rule that a cross-bearer with the
cross never g-enuflects, but bows instead (Le Vavasseur, i, p. 685, § 330;
De Herdt, iii, p. 420, n. ). Nor can he g^enuflect, without a most awkward
gesture, while he holds the cross. See p. 22, n. i.
^ He is told explicitly to do so: "apponit vasa florum inter cande-
labra" {Mem. Rit, Tit. I, cap. ii, § 4, n. 3); so little is it true that the
Roman documents do not contemplate flowers on the altar.
^ The Mem. Rit., Tit. I, cap. ii, § 4, n. 4, says only: " clerici tenebunt
candelas accensas."
* Only if it is the Mass of the Purification.
Hbvent to 1bol^ Mce?? 267
not be blessed. They are blessed and distributed primarily in
order to be held during the procession. Indeed, in many coun-
tries the candles are given back to the church afterwards.
But in England it is not unusual to bless and distribute candles
at Candlemas, even when there is no procession. People keep
them for use at sick calls, or to burn around the bed of a
dying person.
Other candles may be blessed at the same time, not dis-
tributed, but used in the course of the vear on the altar.
% 7. SEPTUAGESIMA AND LENT
The time from Septuagesima Sunday to Ash Wednesday par-
takes in many ways, but not in all, in the character of Lent.
The colour of the season is purple from Septuagesima to
Easter.^ The Te Deuvi is not said at m.atins, nor the Gloria
in excelsis at Mass, except on feasts. At the end of Mass the
deacon (or celebrant) says Benedicanius Do^jiino instead of Ite
7nissa est. In no case is the word Alleluia used at all from
Septuagesima till it returns at the first Easter Mass on Holy
Saturday. On all days, even feasts, a tract (tractus) takes
the place of the Allelnia and its verse after the gradual. In
the office, at the end of the response to Dens in adiutornciUy
Laiis tibi Domine^ rex aeterfiae gloriae is said instead oi Alleluia.
But from Septuagesima to Ash Wednesday, although purple
is the colour, the ministers use dalmatic and tunicle. The
organ may be played then, as during the rest of the year.*
From Ash Wednesday to Easter the ministers wear folded
chasubles; the organ is silent till the Mass of Holy Saturday
(except on mid-Lent).
On Ash W^ednesday and the three following days the office
is said as on other ferias of the year, though they have special
collects, antiphons at the Magnificat and Benedictus, and
ferial "preces." The Lenten order of the office does not begin
till the first Sunday of Lent.
On mid-Lent Sunday, the fourth of Lent (Laetare) rosy-
coloured vestments are used, the altar is decorated as for
feasts, the organ is played. '
During the last fortnight of Lent, from Passion Sunday
(Passiontide) the verse Gloria Patri in the office of the season
is omitted at the invitatorium of Matins, at all responsories,
at the Asperges, and introit and Lavabo of Mass. The psalm
Iiidica me at Mass, and suffragium in the office are not said ;
no votive office or Mass is allowed. Before the first vespers
' Except on mid-Lent Sunday (rosy), Maundy Thursday (white for Mass),
Good Friday (black), and Holy Saturday (partly white), as will be noted.
- This is the general rule, that the org-an may be played when the
ministers wear dalmatic and tunicle, even if the colour be purple (S.R.C.,
2 September 1741, no. 2365, ad IV).
^ The rule is the same as for mid-Advent (see p. 253).
268 zhc Xtturotcal 19ear
of Passion Sunday all statues and pictures (including crucifixes)
in the church and sacristy are to be covered with a plain
opaque purple veil. No other figure or ornament is allowed
on these veils. The images are not to be uncovered on any
pretext (except the crosses on Good Friday, see p. 305), till
the veils are removed at the Gloria in excelsis on Holy
Saturday. But the Stations of the Cross may remain un-
covered.^
At High Mass on Lady Day (25 March) the celebrant and
ministers come to kneel before the altar while the choir sings
Et incamatus . . . e^ homo fachis est, as at Christmas (see
p. 256).
§8. ASH WEDNESDAY
The rite of blessing the ashes is similar to that of blessing
candles at Candlemas."
The colour is purple for both blessing and Mass. No orna-
ments are used on the altar, except the cross and six candles
(for High Mass). The altar-cards may either be on the altar
from the beginning of the function, or they may be put in their
place before Mass begins. The missal, covered with purple,
stands on the epistle side ; near it, between the book and the
end of the altar, is a vessel containing the ashes, made by
burning palms from last Palm Sunday. This vessel is covered
with a purple veil or a lid. The sedilia are covered with
purple. On them are the three maniples, and a chasuble for
the celebrant. At the credence table everything is prepared
for Mass, as usual. There is, moreover, the vessel of holy
water and sprinkler, the broad stole for the deacon (if the
ministers wear folded chasubles), water in a vessel, a basin,
towel and plate with dry bread, that the celebrant may wash
his hands after the distribution of ashes. If another priest
will assist in distributing the ashes, a purple stole and a second
vessel for ashes are prepared here for him.
In the sacristy everything is prepared for Mass as usual,
except the maniples and the celebrant's chasuble, which are
at the seat. The celebrant vests in purple stole and cope, the
deacon in purple stole ; he and the subdeacon in folded cha-
subles.'
The function begins after none.
The procession comes to the sanctuary as usual. The cele-
^ Le Vavasscur, ii, p. 43, n. 2.
- Caer. Ep., Lib. II, cap. xix; Martinucci-Meng"hini, I, ii, pp. 169-174;
Van der Stappen, v, pp. 328-330; De Herdt, iii, pp. 19-23; Le Vavasseur,
ii, pp. 35-41 ; Wapelhorst, pp. 278-280.
^ The folded chasubles are not necessary, except in cathedrals and
larger churches. Otherwise the deacon need wear only alb and stole,
the subdeacon onl}' the alb.
Hbvent to 1bolp Mce?? 269
brant, between the ministers, goes up to the altar and kisses
it in the middle. The ministers do not genuflect, but bow.
They go to the missal at the epistle side and stand there, the
celebrant between the ministers, who do not hold the ends of
his cope. The ashes are uncovered by the M.C. While the
choir sings the antiphon ExatLdi nos Donime, etc., the cele-
brant reads it in a low voice, with folded hands. Meanwhile
those in choir sit. Then all stand and remain standing while
the ashes are blessed. The celebrant chants the four prayers,
as in the missal. He chants them in the ferial tone, with
joined hands, and does not turn to the people at Doinmus
vobisctivi. At the word Oremus he bows to the cross. The
ministers are at his sides. Meanwhile the thurifer goes to pre-
pare the thurible, and returns with it. When the celebrant
blesses the ashes, he lays his left hand on the altar, and makes
the sign of the cross over them with the right. The deacon
holds up the end of the cope. Incense is put on and blessed,
the ashes are sprinkled with holy water, then incensed, as
always on such occasions. While sprinkling the ashes the
celebrant says Asperges me, without the psalm. He incenses
them, saying nothing. The thurible is taken back to the
sacristy. While the ashes are distributed the choir sings the
antiphons appointed in the missal and gradual.
If another priest is present he gives the ashes to the cele-
brant. In this case he does not wear a stole. He comes to
the altar when the blessing is finished. The celebrant, with
the ministers, also comes to the middle and turns to the
people; the ministers change places, passing behind him, so
that the deacon shall be on his right as they face the people.
The M.C. gives the vessel with ashes to the deacon to hold.
The priest who gives the ashes to the celebrant takes some
from the dish between the forefinger and thumb of his right
hand, and with them makes the sign of the cross on the cele-
brant. The rubrics do not define exactly the place where the
ashes are put. It is usual, in the case of priests and of all
who are tonsured, to put the ashes at the place of the tonsure.^
Lay people receive them on the forehead.
In making the cross with ashes the verse Memento homo
qtiia piilvis es et in pulverem reverteris is said.
If no other priest is present the celebrant kneels on the
foot-pace, facing the altar, and puts the ashes on himself,
saying nothing. Neither of the ministers may give the ashes
to the celebrant. The celebrant next gives the ashes to the
priest from whom he has received them. This priest kneels
on the edge of the foot-pace (if he is a prelate or canon he
stands and bows). The deacon hands the ashes to the M.C,
and kneels before the celebrant ; he and the subdeacon receive
^ Le Vavasseur, ii, p. 39, n. i.
270 XT be Xiturgtcal 13ear
theirs. If canons or prelates are present they receive ashes
before the ministers, unless these, too, are canons.
The ashes are then distributed to the clergy in choir, in
order. They come before the altar two by two (if their
number is unequal the last group is of three). They kneel
there while the celebrant puts the ashes on their tonsure or
forehead, saying- to each the form as above. Most authors
say that the deacon holds the vessel of ashes meanwhile at
the celebrant's right. ^ It is probably inconvenient to take
a thing in the right hand from a man who holds it at your
right side. Often the vessel will be held by the subdeacon
or M.C. at the celebrant's left, unless the deacon goes to that
side.
Ashes are then given in the same way to the servers.
Lastly they are given to the people at the Communion rails.
They are not put on clothes, but on the skin or hair. To do
so the celebrant goes there between the ministers. The Roman
books demand that men should kneel separate from women."
This is not the custom in England.
While the ashes are distributed the clergy in choir sit as
soon as everyone in their row has received them. If another
priest assists, or alone gives out the ashes to the people, the
M.C. must put some of them into a vessel for his use, and he
will wash his hands after the celebrant.
When the distribution is over the celebrant goes to the
epistle corner of the altar, and there washes his hands. The
first acolyte holds the plate with bread, the second the water
and dish, with the towel over his arm. The ministers at the
celebrant's sides hold the ends of his cope. Then at the
epistle side of the altar, the celebrant sings Dominus vobisctini
and the last collect, as in the missal. The ministers stand at
his side, as before. They ^o straight to the sedilia, and there
the celebrant takes off the cope, putting on the maniple and
chasuble; the ministers put on their maniples. The M.C. and
acolytes assist them.
Mass follows as usual. When the celebrant reads the verse
Aditiva 710S in the tract he does not genuflect. He says the
gospel, then, returning to the middle, kneels there, between
the ministers, while the choir sings those words. The deacon
takes off the folded chasuble (if he wears it) and puts on the
*' broad stole" ^ before he takes the gospel book to put it on
the altar. He puts on the chasuble again after the Com-
munion (see p. 255).
After the last post-communion the celebrant sings Dominus
^ Martinucci-Menghini, I, ii, p. 172, § 22; Le Vavasseur, ii, p. 39,
§ 134, etc.
2 Martinucci, I, ii, p. 173, § 25.
^ If he does not use the folded chasuble, neither does he use a " broad
stole."
Hb\?ent to Ibolp Meek 271
vobiscuniy the deacon turns to the people, sings Hu7nilate
capita vestra DeOy then turns back to the altar. The cele-
brant sings the Oratio super populum.^
§ 9. ASH WEDNESDAY IN SMALL CHURCHES
The Memoriale rituum ^ in its description of this ceremony
has almost the same account as is already given above.
That is to say, the ministers have so little to do on Ash
Wednesday that the description above will do for this case
too, with the obvious exception that their part is left out.
The servers assist at the incense and sprinkling of ashes. A
server holds the vessel of ashes by the celebrant while he
distributes them. According to the Memoriale rituum the
celebrant, with the servers, recites the antiphons, otherwise
sung, as soon as he himself has received the ashes. If there
is a choir they will sing the same parts as when there are
deacon and subdeacon.
^ What is left of the ashes is to be thrown into the sacrarium after-
wards.
^ Titulus II.
CHAPTER XXIV
THE FIRST PART OF HOLY WEEK
5 I. PALM SUNDAY
THE normal rites of Palm Sunday ^ suppose that the
celebrant is assisted by deacon and subdeacon, that
the Mass is a High Mass.
The persons who take part in the service are
the celebrant, deacon and subdeacon, three other
deacons who will chant the Passion, two masters of cere-
monies," thurifer, two acolytes, torch-bearers, clergy^ in choir
who receive palms and form the procession. It is supposed
that the singers are among these.
The following preparations are made beforehand.
The altar is prepared for Mass, with the cross (veiled in
Passion-tide), six candles, and missal at the epistle side.
The altar-cards may be on the altar from the beginning of
the ceremony, or may be placed there by one of the masters
of ceremonies while the celebrant vests for Mass. If it is the
custom, branches of palm or olive may decorate the altar
between the candles in the place where flowers are put on
feasts."
At the credence table everything for High ]Mass is prepared
as usual.
Further, another vessel of water, basin and towel are put
here, that the celebrant may wash his hands after distributing
the palms, the so-called "broad stole" for the deacon, if he
uses a folded chasuble, also the holy water and sprinkler.*
The processional cross (covered with purple) stands near the
credence table, and by it a purple ribbon to tie a palm to it.
Near the altar, at the epistle side,^ a table is prepared, covered
with a white cloth. On this the palms are laid out, and are
covered with a purple or white veil.
The seat should be purple. On it the chasuble and three
maniples are laid. If lecterns will be used for the singing of
^ Caer. £p., Lib. H, cap. xxi ; Gavanti-Merati, Pars IV, tit, vii (torn, i,
pp. 262-271); Martinucci-Meng-hini, I, ii, pp. 176-191; Van der Stappen,
v> PP- 330-335 > De Herdt, iii, pp. 25-42 ; Le \'avasseur, ii, 48-63 ; Wapel-
horst, pp. 281-289.
^ The chief office of the second M.C. will be to attend to the deacons
who sing the Passion.
^ The Mem. Rit. prescribes this, absolutely, for the smaller churches
of Rome: "Rami palmarum, loco florum, inter candelabra" (Tit. Ill,
cap. i); cfr. Gavanti-Merati, Pars IV, tit. vii, no. ^{ed. cit., torn, i, p. 265):
' Between the candlesticks branches of palms or olives may be placed,
decently adorned with gold or silver."
* The same vessel of holy water may be used as for the Asperges.
* The rubric in the missal (on Palm Sunday) says: "in the middle
before the altar, or at the corner of the epistle." It is now always at the
epistle side. Cfr. Gavanti-Merati, Pars IV^, tit. vii, rub. vii (c), {ed. cit.^
p. 262).
a;*
Ube jf trst part of 1bol^ 'HOeclft 273
the Passion, they may be set up beforehand or brought out
during the tract of the Mass. Three are used, in a line at a
little distance from one another, at the place where the gospel
is read. They may be bare or covered with purple cloth.
In the sacristy the vestments are laid out for the celebrant
and ministers. The celebrant will wear amice, alb, girdle,
purple stole and cope; the deacon amice, alb, girdle, purple
stole and folded chasuble ; the subdeacon amice, alb, girdle
and folded chasuble. In the sacristy, or other convenient
place, the vestments are prepared for the three deacons who
will sing the Passion. They wear amice, alb, girdle, purple
maniple and stole.
The ceremony begins after terce. The Asperges takes place
first. Then the acolytes bring maniples to the ministers and
help them to put them on. The palms are uncovered.
The celebrant goes up to the altar between the ministers.
He kisses it in the middle; they bow. All ^o to the epistle
side. Here the celebrant stands between the ministers and
reads the first antiphon Hosaiuia filio David in a low voice.
Meanwhile it is sung by the choir; everyone else sits. Then
all stand; the celebrant at the same place, not turning to the
people and with hands still joined, sings Domnms vobiscum^
and the collect, in the ferial tone. As soon as he begins the
subdeacon comes down from the foot-pace to his place be-
hind the celebrant. He stands here, facing the altar, while
the second acolyte takes off his chasuble and the second M.C.
hands him the book of lessons. When the collect is finished,
he comes to the middle, accompanied by the second M.C.
They genuflect to the altar, bow to the choir, as usual, and
^o to the place where the epistle is sung. All in choir sit.
The subdeacon sings the lesson. He again makes the usual
reverences to the altar and choir, comes to receive the cele-
brant's blessing, kissing his hand, as at Mass, puts on
again the folded chasuble and goes back to the celebrant's
left. The celebrant may read the lesson, one of the respon-
sories, say the Munda cor meiifn and read the gospel, all at
the epistle side.^ After the lesson the choir sings one of the
responsories provided "for a gradual."^ The deacon goes
down when the subdeacon has been blessed, making the usual
reverences, takes off the folded chasuble and puts on the
"broad stole," assisted by an acolyte. The second M.C.
hands him the book of lessons. He puts this in the middle of
the altar, as at High Mass, goes to the right of the celebrant
^ This does not seem prescribed ; Martinucci, " leg-ere poterit " (p. 179,
§ 25); Le Vavasseur, " Le C^lt^brant peut lire . . ." (p. 52, § 178). But
see Caer. Ep., Lib. II, cap. xxi, § 4: " iis omnibus quae cantantur . . .
lectis "
^ Rubric of the missal. There seems no law against their singing both
responsories.
T
274 Ube Xiturotcal 13eat
and assists as usual while incense is put on and blessed. The
subdeacon then goes down to the middle and waits there.
The deacon kneels on the edg-e of the foot-pace and says the
Munda cor tneum. He receives the celebrant's blessing, as at
Mass. He sings the gospel exactly as at High Mass, the sub-
deacon holding the book, the thurifer, acolytes with candles
and M.C. accompanying him. He incenses the book; the cele-
brant stands facing him at the epistle side. The celebrant
afterwards kisses the book and is incensed, as at Mass. The
deacon takes off the ''broad stole" and maniple, and puts on
the folded chasuble. The subdeacon takes off his maniple ; the
maniples are put at the sedilia. ' The ministers stand again on
either side of the celebrant. The celebrant, at the epistle side,
chants the prayer that follows in the missal (in the ferial tone)
and the preface. The choir answers. The tone of the preface
is ferial. The choir sings Sanctus'y the celebrant and ministers
say it in a low voice, bowing. The prayers for blessing the
palms follow. They are sung, in the ferial tone, by the cele-
brant. When he makes the sign of the cross over the palms
with his right, he rests his left on the altar, and the deacon
holds up the end of the cope. Incense is put on and blessed,
the palms are sprinkled with holy water, while the celebrant
says Asperges vie (without the psalm) ; the palms are incensed
by the celebrant in silence, all as on all similar occasions.
When the palms have been incensed the thurifer takes the
thurible back to the sacristy, unless the procession will follow
very soon.
When the palms are blessed the distribution follows. The
celebrant and ministers come to the middle of the altar, bow
to the cross and turn so as to face the people. If another
priest is present, he comes forward, takes a palm from the
M.C, kisses it and hands it to the celebrant, who kisses it on
receiving it, then gives it to the subdeacon to lay on the altar.
Both stand ; neither kisses the hand of the other. The cele-
brant then first gives a palm to this priest. He receives it
kneeling on the foot-pace, and kisses first the palm, then the
celebrant's hand. If he is a canon or prelate he stands to
receive his palm, and does not kiss the celebrant's hand.^ If
no other priest be present, the deacon lays a palm on the altar.
Kneeling, the celebrant takes it thence, kisses it and hands it
to the subdeacon, who lays it again on the altar. ^ The ministers
^ Martinucci-Menghini, I, ii, p. i8o, § 39. This seems obviously the
right moment to lay aside the maniples ; they wear them only because of
the lessons. Moreover, to do so now agrees with the rule of the Mem.
Rit. for small churches (Tit. Ill, cap. ii, § 2). But other authors say the
maniples are laid aside later, that of the subdeacon just before he takes
the processional cross, that of the deacon just before the procession
starts. So Gavanti-Merati, Pars IV, tit. vii, § 22 (vol. i, p. 267).
^ See p. 259, n. 2.
^ Neither of the ministers may give the palm to the celebrant.
XTbe jf irst part of IFdoI^ Meek 275
now receive their palms from the celebrant. If the Chapter is
present the ministers receive them after the canons, unless
they too are canons. They place their palms on the altar, or
hand them to an acolyte. The deacon now stands at the left
of the celebrant. He takes palms from an acolyte or the M.C.
and hands them to the celebrant for distribution. The sub-
deacon on the right holds the end of the cope. Palms are
given to the clergy in choir. They come up two and two (if
there is an uneven number the last group is of three) and take
the palms from the celebrant, as they kneel on the edge of
the foot-pace, kissing first the palm, then the celebrant's
hand. Those in choir sit as soon as all in their line have re-
ceived palms. Palms may now be given to the people at the
Communion rail or entrance of the sanctuary. The celebrant
does so, having the ministers at his sides, as before. Or it
may be done by another priest, who will wear a surplice and
purple stole.
The Roman books say that women should kiss only the
palm, not the hand; ^ also that women should kneel separate
from men." While the palms are distributed a server ties one
to the processional cross.
The celebrant and ministers go back to the altar, bow to
the cross, and go to the epistle side ; the celebrant washes his
hands, as at Candlemas (p. 259), then standing between the
ministers sings Doviinus vohiscum and the prayer, as before.
While he does so the procession is formed. The thurifer
brings the thurible to the sanctuary, if he has put it away.
The subdeacon takes the processional cross. He goes with
the acolytes to stand at the entrance of the sanctuary, facing
the altar. Neither the cross-bearer nor the acolytes with him
genuflect. Meanwhile the thurifer comes to the celebrant.
Incense is put on and blessed as usual, the deacon assisting.
The deacon takes the celebrant's palm from the M.C. and
gives it to the celebrant with the solita oscula. Then he takes
his own. The thurifer goes to stand behind the cross-bearer,
so as to be in front of him when all turn round ; the deacon
turns to the people, at the celebrant's right, and sings Pro-
cedamus in pace. The choir answers /// nomine Christi. Aj7ie?t.
The procession starts, in this order: First the thurifer with
incense, the subdeacon carrying the cross between the acolytes,
the singers ^ and the clergy in choir. These come out from
their places two and two, genuflect before the altar and join
^ Gavanti-Merati, Pars IV, tit. vii, § 19 (ed. ctt, vol. i, p. 267).
- Martinucci-Menghini, I, ii, p. 182, § 55.
^ Some authors {e.g., Martinucci, I, ii, p. 184, § 74) say that the singers
do not carry palms. This seems to be only because they think that a
man cannot hold both a palm and a book to sing- from. There is no
reason why the singers should not hold palms, if they can do so con-
veniently. Indeed, the rubric of the missal says: " omnes cum ramis in
manibus " ; so does the Caer. Ep., Lib. II, cap. xxi, § 8.
276
Ube Xitutatcal igeat
those before them. The servers follow. The M.C. may go
immediately before the celebrant, or at his right. Before leav-
ing the altar the celebrant and deacon, coming down from the
foot-pace, make the usual reverence. The deacon takes the
celebrant's biretta from the M.C. and hands it to him with
the solita oscula, then takes his own. Both celebrant and
deacon cover themselves. The deacon walks at the celebrant's
left, holding the end of the cope in his right, his palm in his left.
In the procession everyone holds the palm in the outer hand.
Meanwhile the choir sings all or some of the antiphons ap-
pointed. During the procession the church bells should be rung,
but not the Sanctus bell if Mass is being said at a side altar/
The procession should go outside the church. Finally it
P P
t h
V
%/
^
M #T5r
FIG. 36. PALM SUNDAY : THE PROCESSION BEFORE THE
CHURCH DOORS
The ministers wear folded chasubles. Thie deacon is at the cele-
brant's left, except while actually ministering" to him
arrives outside the church doors, which are shut. Here it
stands thus : the subdeacon with an acolyte on either side is
immediately before and facing the doors, ^ the thurifer stands
to the right of the right-hand acolyte. The celebrant and
deacon stand behind the subdeacon, also facing the door, but
at some distance from it. The choir and clergy form lines,
one on either side, between the celebrant and the door; or
they make a wide semicircle around.
Meanwhile two or more cantors^ remain inside. They
should separate themselves from the rest of the choir when
^ Martinucci-Menghini, 1, ii, p. 185, §§ 75, 78.
^ Gavanti thinks the cross should be turned so as to face the celebrant
behind (Pars IV, tit. vii, Rub. 16, 9); Merati is not sure {ib.^ § 26, vol. i,
p. 268) ; Martinucci, Le Vavasseur, and most modern authors say nothing
about this. No rubric says so. He had better hold the cross as usual; it
would be strange to strike the door with the cross backwards.
^ Missal rubric: "duo vel quatuor cantores"; Caer. Ep.^ Lib. II»
cap. xxi, § 8: "aliqui cantores."
TLbc 3f irst part ot Ibolp Meeft 277
the procession leaves the church. These cantors inside, facing"
the closed doors, sing the first verse of the hymn Gloria laus
et }w7ior. Those without repeat the same verse. The cantors
within sing the following verses ; those without after each
repeat the first, Gloria laus et honor tihi sit rex Chris te re~
demptory etc. When all is sung, the subdeacon strikes the
door with the lower end of the processional cross. ^ It is opened
by those within. The procession enters, singing the responsory
Ingrediente Domino.
If it is impossible that the procession ^o outside the church
this ceremony must be performed at the entrance of the sanc-
tuary. If there are gates to the sanctuary, they are shut,
instead of the church doors. '^ Outside the church all who have
birettas may wear them (except the subdeacon, acolytes and
thurifer). It is better that they should uncover during the
singing of the hymn Gloria laus. Inside the church only the
celebrant and deacon wear the biretta. They too uncover
when they enter the sanctuary. Before the altar the thurifer
genuflects and either takes the thurible to the sacristy, or
waits at the side for the beginning of Mass. The subdeacon
with the cross and acolytes do not genuflect; they bow to the
altar and ^o to the credence table. The subdeacon here puts
the cross near, and comes to the sedilia, where he waits for
the celebrant and deacon. The acolytes put their candles on the
table, and stay there. The members of the choir genuflect,
two and two, bow to each other, and ^o to their places. The
M.C., celebrant, and deacon come to the altar, genuflect (if
the Sanctissimum is not there the celebrant bows), and ^o to
the seat. Here the deacon takes the celebrant's palm (solita
oscula) and hands it, with his own, to the M.C., who puts
them on the credence table. The subdeacon is already at the
seat. They vest for Mass.
The Mass is celebrated according to the rules for Passion-
tide (p. 267) with the following special points. The celebrant,
when he reads the epistle, does not genuflect. When the sub-
deacon reads it the celebrant, deacon, and all in choir genu-
flect at the words Vt in nomine lesu to infernorum. W^hile the
tract is sung the celebrant and ministers may sit at the seat.
The chief feature of this Mass is that the Passion (the gospel
of the Mass) is not sung by the deacon who assists the cele-
brant, but by three other deacons. Of these three deacons
^ Dale's translation of Baldeschi says : " with his foot " (nth ed., 1913,
p. 214, § 31). This is a curious blunder. The rubric oi the missal says :
** Postea subdiaconus hastili crucis percutit portam " ; Caer. Ep.y Lib. II,
cap. xxi, § 9: " tangit cum illius (sc. crucis) hasta portam." All the
authors say the same. Dale mis-read his Italian text: " col sue piede,"
meaning- the foot of the cross.
* If the entrance to the sanctuary has no gates the subdeacon strikes
the floor with the cross ; the opening of the doors must be left to pious
imagination.
^78 Ube Xiturgtcal 13eat
one sing-s all the narrative; he is called the Narrator.
Another sings the words spoken by our Lord, and is called
Christus. The third sing-s whatever is spoken by the crowd
or by anyone else. He is generally called the Synagoga.^ In
case of necessity the celebrant himself may sing the words of
Christ; there are then but two deacons of the Passion." The
choir may sing the words said by the crowd (the " Turba ") ; ^
but this does not dispense with the '^Synagoga" deacon,
though it reduces what he has to sing to very little. He will
then take the part of Pilate, or of any other one person who
speaks.
While the gradual is sung, the deacons of the Passion go
to the sacristy, or other place where their vestments are laid
out, and vest in amice, alb, girdle, purple maniple and
stole from the left shoulder, as always worn by deacons. If
lecterns are used, these are meanwhile set up in a straight
line, at a little distance from one another, at that place in the
sanctuary where the gospel is read at High Mass.^ The lecterns
may be covered with purple cloths.
The Caerimoniale episcoporum does not suppose that lecterns
be used. It directs that the three deacons sing from one book,
held by three servers, one standing before each deacon, who
pass it to one another as the parts change.^ In this case, the
deacons of the Passion come out towards the end of the tract,
the Narrator holding the book. The second M.C. goes before
them, then the Narrator, the Synagoga and the Christus.
Each wears his biretta. The three servers follow. The
deacons uncover at the entrance of the choir, handing their
birettas to the M.C. They genuflect and bow to choir. Then
they go to stand at the usual place for singing the gospel.
The three servers stand facing them, the Narrator is in the
middle here, the Christus at his right, the Synagoga at his
left, the second M.C. at the left of the Synagoga deacon, a
little behind him.
If lecterns are used, the three servers need not accompany
the deacons. If three books are used each carries the one
from which he will sing.
* So in editions of the Passion for use in Holy Week the three parts
are generally marked: " N, C (or +), S."
' It is even allowed, if the subdeacon is ordained deacon, that the
ministers of Mass take off the folded chasubles (the subdeacon puts on a
deacon's stole) and sing two parts of the Passion at the usual place, the
celebrant singing the " Christus " at the altar (Le Vavasseur, ii, 6i, n. i).
But there must be three men, ordained deacon, to sing the Passion.
Otherwise the celebrant reads it aloud at the epistle corner, and the
deacon sings the last part only.
■^ S. R.C., 17 iun. 1706, no. 2169.
* Unless this was done before the service began (see p. 273).
* Caer. £p., Lib. II, cap. xxi, § 15. Martinucci thinks this manner more
convenient and preferable in every way (I, ii, p. 188, n. 1). It is rarely
observed now, even in Rome.
Zbc ff irst ipart ot 1bolv lVXcc\\ 279
The Narrator begins at once Passio Dcnnini 7iostri lesu
Christi secundum Mafthaeum. Without further ceremony they
sing the Passion, with joined hands. All in choir and in church
stand as they do so; and all hold their palms/ except the
deacons of the Passion and servers who hold the book.
Meanwhile the celebrant, deacon and subdeacon stand at the
*
^
►P
^
^
4
^
y
*S
FIG. 37. PALM SUNDAY (AND GOOD FRIDAY): THE PASSION
The ministers wear folded chasubles
The celebrant
He does not genuflect at
epistle corner of the altar, as at the introit
reads the Passion in a low voice
the words emisit spiritum. When he has finished, he and the
ministers turn to face the deacons of the Passion, and stand
there in line holding their palms. At the holy Name they bow
^ The celebrant and his ministers take their palms from the M.C.
when he has finished reading- the Passion.
28o ubc Xitur^ical 19ear
to the cross. As the words emisit spiritum are sung" by the
Narrator they kneel where they are, towards the altar; the
deacons of the Passion kneel before the lecterns or servers.
Everyone in church kneels and pauses for a short time, except
the servers who hold the book. The celebrant rises first and
all rise with him. The deacons of the Passion continue the
text to the part to be sung- by the deacon of the Mass. Then
they leave the sanctuary as they came.
When the Passion is finished, the deacon takes the cele-
brant's palm. This and those of the ministers are given to the
M.C. to lay on the credence table. The subdeacon carries the
book to the gospel side. The celebrant at the middle says the
prayer Munda cor meuin^ goes to the missal and reads the end
of the Passion, in a low voice, neither saying Dominus vobis-
cum^ etc., nor making the sign of the cross. At the end the
subdeacon, who assists him, as at every High Mass, answers
Laus tibi Christe. Meanwhile the deacon, laying aside the
folded chasuble and taking the broad stole, receives the gospel-
book and lays it on the altar. Incense is put on and blessed,
the deacon says Munda cor meuni^ receives the celebrant's
blessing and goes to sing this last part of the Passion, as he
sings the gospel at every High Mass. But the acolytes do not
hold their candles. They may hold palms.
The book is incensed. The deacon, without any intro-
duction, begins at once Altera autem die. While this is
sung, the celebrant at the epistle side corner faces the deacon,
holding his palm. All in choir and church stand, holding
palms. The celebrant gives his to the M.C. when the deacon
has finished. He kisses the book of lessons brought to him
by the subdeacon, and is incensed as usual.
There is no special ceremony after this. The celebrant,
ministers, and all others not otherwise engaged hold their
palms while going out at the end.
If the last Mass of the *' Forty Hours" is held on Palm
Sunday the palms are to be blessed and distributed at a side
altar, and there must be no procession.^
§ 2. PALM SUNDAY IN SMALL CHURCHES
The rite, as described in the Memoriale rituum, is this:^
At the credence table the chalice is prepared, as usual, with
purple veil and burse. The purple maniple and chasuble are
laid out here (or at the sedile), also the cruets for Mass,
another vessel of water, dish and towel to wash the hands
after the distribution of palms, and a copy of the Memoriale
rituum book to use when the chants are recited in pro-
^ S.R.C., 17 September 1822, no. 2621, ad IX.
^ Mem. Rit.y Tit. III. Cfr. Martinucci-Menghini, I, ii, pp. 348-355.
TLbc ffirst ipart of Iboli^ Meek 281
cession. The altar is vested in purple, the missal is covered
with a purple cloth, palms instead of flowers stand between
the candles.^ At the epistle corner is a table covered with
white, on which are the palms to be blessed. The proces-
sional cross stands near, veiled in purple, with a purple ribbon
with which to tie a blessed palm to it. In the sacristy three
surplices are prepared for the servers, the amice, alb, girdle,
purple stole and cope for the celebrant, also fire for the
thurible and the holy water.
There are supposed to be only three servers and the cele-
brant. Nothing- is sung.
The first server comes first to the altar, holding the holy
water vessel and sprinkler. He is followed by the celebrant
between the other two. The Asperses is performed as usual.
Then the third server takes the maniple from the credence
table and puts it on the celebrant's left arm." He goes up to
the altar between the second and third servers, kisses it in
the middle, goes to the epistle side, and here, standing be-
tween these two servers, he says, '' in a high and equal
voice,"' the first antiphon, Hosaiina filio David. The servers
continue it with him. He reads the collect, lesson, both re-
sponsories [Collegerunt pontificcs and Iiirnonte Olive ti)^ Miinda
cor meu7n and gospel, all at the same place. He kisses the
book after the gospel and takes off" the maniple. ' The servers
say the responsories with him and answer all the prayers.
The celebrant continues, saying the preface, the servers say
the Sanctus. The five prayers in the missal follow in order.
While he says them the first server goes out and brings the
thurible. While he says the fifth prayer the third server
takes the holy water from the credence table. Assisted by
the servers the celebrant puts on and blesses incense, sprinkles
the palms, saying Asperges nie^ without the psalm, incenses the
palms. Then he adds the sixth prayer. The incense is taken
away. Sitting, the celebrant now preaches to the people.
The first server then takes four palms and puts them on
the altar. Kneeling before the altar the celebrant takes one
first for himself, kisses it, and gives it to the first server to
put, for the present, on the credence table. If another priest
is present he gives the palm to the celebrant. Both stand,
the celebrant with his back to the altar, facing the other
priest. The priest who gives the palm kisses it first; the
celebrant does so on receiving it. Neither kisses the hand of
the other. Having taken his palm, the celebrant goes to the
^ Mem. Rit.y Tit. Ill, cap. i: "In altari '" ; no. 3: "Rami palraarum,
loco florum, inter candelabra." Notice again how the Roman books
always suppose flowers as the normal decoration of an altar.
^ Meng-hini says that nowadays the maniple is never worn with a
cope (Martinucci, I, ii, p. 349, n.).
^ Mem. Rit.y Tit. Ill, cap. ii, § 7.
* Ib.y § 10. ' lb., § 20.
282 zhc Xtturgtcal 13ear
epistle corner and there recites the two antiphons, Pueri
Hebraeorwn. He comes to the middle, bows to the cross,
and gives palms to the servers. If another priest is present
he receives his first.
Then palms are given to the people at the Communion rail,
beginning at the epistle side. Everyone receives the palm
kneeling, and kisses first the palm, then the celebrant's hand.
The Memoriale says that palms are to be given first to
men, then to women. ^ The celebrant washes his hands at the
epistle corner, the servers assisting. He comes round to the
middle by the longer way, genuflects or bows to the cross,
goes to the missal at the epistle side and says the last prayer
before the procession. Meanwhile the first server ties a palm
branch to the processional cross. He then hands their palms
to the celebrant and the other servers, and copies of the book
from which they will recite the antiphons at the procession.
The celebrant, standing in the middle with his back to the
altar and holding his palm, says Procedanius in pace\ the
servers answer In nmnine Christi. Amen. The celebrant be-
gins the antiphon Cnm approqumquarefy and continues it with
the servers. Meanwhile the first server has taken the pro-
cessional cross and stands with it at the entrance of the
sanctuary, facing the altar. He bows^ and turns. The pro-
cession proceeds, first the cross-bearer, then the celebrant
between the other two servers, reciting the antiphons altern-
ately. They go outside the church. The second and third
servers go in. The door is shut, they stand inside, facing the
door. The cross-bearer stands without, facing the door, the
celebrant behind him. The servers within recite the hymn
Gloria laus^ the celebrant without answering the first verse
each time. When this is finished the first server knocks at
the door with the foot of the cross. It is opened by those
Avithin. The cross-bearer enters, followed by the celebrant,
who begins the responsory Ingrediente Domino. The second
and third servers join him on either side as he enters. So
they go up the church. Before the altar the first server puts
aside the cross and takes the palms from the celebrant and
others. If the responsory is not finished by the time they
arrive before the altar, they stand there first to finish it. The
celebrant goes to the seat and vests for Mass, assisted by the
servers. Then he is to sit for a little.^ The first server takes
the chalice to the altar. Mass follows as usual.
The Passion is read at the gospel side. The celebrant does
not say Munda cor meum till before its last part. While he
^ Mem. Rit., Tit. Ill, cap. ii, § 7.
■^ The text says nothing' about his gfenuflecting this time. See p. 22, n. i .
■' Mem. Rit., Tit. Ill, cap. ii, § 3, n. 12. This constant provision, that
the celebrant, being- tired, is to sit and rest in the middle of ceremonies,
need not be observed if he is not tired.
Zbc jf irst part of 1bol^ Meek 283
reads the Passion the servers hold their palms. During- the
Communion antiphon the first server takes the chalice from
the altar to the credence table. After Mass the servers
arrange everything-. They are to g-o away modestly.^
§3. THE FUNCTION WITH CHOIR
According to what we have noted above about churches where
the deacon and subdeacon cannot assist (ch. xxiii, § 5, pp. 261-
264), if this ceremony is to be made more solemn, after the
manner of a sung Mass (which sung Mass will follow it), the
following additions may be made." There may be more servers,
a M.C., cross-bearer, thurifer, two acolytes, the two who
accompany the celebrant,^ and others who will carry palms in
the procession, of whom some will serve as torch-bearers at
Mass. All will be sung, as when there are ministers. Two or
more cantors sing the Gloria laiis within the church, the rest
of the choir answering without.
At the Mass the celebrant reads the first part of the Passion,
in an audible voice, at the gospel side.* He comes to the
middle of the altar, puts on and blesses incense, says Munda
cor meuni^ goes back to the book on the gospel side, incenses
the book and sings the last part of the Passion in the usual
gospel tone. The acolytes do not hold candles at this gospel.
All the rest of Mass follows the rules of Missa cantata. A
lector may read the first lesson at the blessing of palms ' and
the epistle at Mass.
§4. LOW MASS ON PALM SUNDAY
At Low Mass, when the palms are not blessed, the cele-
brant says the Passion at the gospel side. He does not
say Munda cor meiini till before its last part. He begins
the Passion with joined hands : Passio Domini nostri Icsu
Christi secundum Matthaeum, with no other ceremony. At the
^ Mem. RiL, Tit. Ill, cap. ii, § 3, n. 18. The rubric seems superfluous.
^ Le Vavasseur formally provides for more than three servers, for a
thurifer and acolytes in the procession (ii, p. 203, § 67) and for singing
throughout (ii, p. 200, § 55 ; p. 201 , § 57 ; p. 203, § 64 ; p. 205, § 69, etc. ). If
the thurifer attends the procession, incense is put on and blessed first;
he goes in front of the cross.
^ As far as the ceremonies are concerned, if there are a M.C., thurifer,
and acolytes, these two assistants are not really needed. The acolytes
may wash the celebrant's hands after the distribution of palms.
^ On the analogy of Missa cantata, it would seem that at the gospel
of the blessing of palms the celebrant should go to the middle, put
on and bless incense, say Mtcnda cor nieuvi there, sing the gospel at the
gospel side, incensing the book, all as at sung Mass — unless it is thought
better to follow the Mem. Rit. here exactly.
^ Le Vavasseur, ii, p. 201, § 56.
284 Zbc Xtturaical 19ear
words eniisit spiritum he kneels for a short time, before the
book. All in church kneel too. He goes to the middle, there
says Munda cor meufriy etc., as usual, goes back to the book
and finishes the Passion, not making the sign of the cross.
At the end he kisses the book ; the server answers Laus tibi
Christe. At the end of Mass, instead of the Gospel of St.
John, he reads the Gospel Cum approquinquasset^ otherwise
read at the blessing of palms.
§ 5. MONDAY, TUESDAY, AND WEDNESDAY IN
HOLY WEEK
During Holy Week (indeed, during the Easter octave too,
that is, from the first Vespers of Palm Sunday to the second
Vespers of Low Sunday) no other office or Mass may be said
than those of the season. No feast is commemorated from
Maundy Thursday to Easter Tuesday.^
On the Monday, Tuesday and Wednesday following Palm
Sunday everything is done according to the rules for Passion-
tide (p. 267), and as noted further in the missal and breviary
(or Holy Week book). On Tuesday the Passion according to
St. Mark is read or sung at Mass, on Wednesday the Passion
according to St. Luke. Whether the Passion be read or sung,
the same rules are observed as on Sunday (pp. 277-280, 283).
^ A priest who has a complete Holy Week book need not use his
breviary at this time.
CHAPTER XXV
TRIDVVM SACRVM
§ I. GENERAL RULES
THE Triduum sacrum is the three days, Maundy
Thursday, Good Friday and Holy Saturday. It
begins with matins of Maundy Thursday (tene-
brae) said or sung" the evening- of Wednesday,
and ends with the first vespers of Easter, which
occur during the Mass on Holy Saturday.
During this time special rules are to be observed.
The office is double in rite. It contains noDeus in admtorium^
etc., at the beginning of any hour. The verses Gloria Patri
and Sicut erat in principio are not said at any time, not even
at the end of psalms. There are no chapters, hymns, or short
responsories. At the end of each hour the antiphon Christus
/actus est is said, with a further clause in the office of Friday
and another again in the office of Saturday. Then Pater noster
is said silently, the Miserere aloud, and the prayer Respice
quaesumus Domine, without Dominus vobiscum or 0?'e7nus.
The conclusion of this prayer, qui tecum vivit et regnat^ etc.,
is said silently. Except tenebrae, the Divine office is not
sung, but recited in monotone. On these three days the morn-
ing office may be celebrated only once in each church. Private
Masses are forbidden.^ The offices may not be held in private
chapels or those of convents or monasteries, unless the Ordin-
ary has given a special indult for that purpose. Wherever
possible, the morning office is to be celebrated with the assist-
ance of deacon and subdeacon.
For further rules to be observed from the Mass of Maundy
Thursday to that of Holy Saturday, see p. 296.
§ 2. TENEBRAE
The office of Tenebrae is simply matins and lauds said, as
usual, the evening before. Matins and lauds of these three
days have special rules and are commonly called by this
name.
Tenebrae, therefore, of Maundy Thursday is said in the
evening of Wednesday ; tenebrae of Good Friday in the
evening of Thursday; tenebrae of Holy Saturday in the even-
ing of Friday.
The directions which follow^ ^PP^y to all three days. The
differences between the three cases are noted here.
' But see p. 288, n. i.
^ Caer. Ep., Lib. II, cap. xxii; Martinucci-Menghini, I, ii, pp. 192-
196; LeVavasseur, ii, pp. 68-71; Van der Stappen, v, pp. 77-79; Wapel-
horst, pp. 424-426.
28c
286 TLbc %it\xvg\cal 13ear
These preparations are to be made beforehand :
The six candles on the altar should be of unbleached wax.
On Wednesday evening- the altar cross is veiled in purple as
during" Passiontide, on Thursday evening it is veiled in black/
on Saturday evening" it is unveiled. The frontal is purple on
Wednesday evening" ; there is none on Thursday and Friday.
The altar has no other decoration. The Sanctissimum should
be removed. On the epistle side of the choir, at about the
place where the epistle is read, the hearse* stands, bearing"
fifteen candles of unbleached wax.^ An exting"uisher should be
near. In the middle of the choir a lectern stands, uncovered,
with a book of the lessons. At tenebrae on Thursday the
altar carpet may be purple. In the other two cases there
should be no carpet before the altar at all.
The procession to the choir should proceed in this order:
the M.C., the two cantors, celebrant, the choir, those of
greater dig"nity before the others. All wear choir dress.* The
celebrant has neither stole nor cope. At tenebrae for Friday
no reverences are made to the choir ; in many churches this
rule is observed on all three days."
The celebrant should take the first place in choir.
The Caerimoniale episcoporum does not suppose that the
antiphons be pre-intoned at tenebrae.^ But in many churches,
especially at Rome, this is done,^ as usual (see pp. 202-203).
The prayer Aperi Dmnine is said, all kneeling. All stand ; Pater
iioster, Ave Maria and the Apostles' Creed are said silently.
The first antiphon is sung^ by the choir. The cantors intone
the first psalm ; all sit, put on the biretta, and continue it.
Everything proceeds as usual at matins (see pp. 236-237),
except that the verses Gloria Patri and Sicut erat are not sung"
at the end of the psalms."*
At the end of the first psalm a server, appointed for this
purpose,^ g"oes to the hearse and extinguishes the lowest
candle on the gospel side.
^ Supposing the cross is to be veiled in black on Good Friday. But
see p. 301, n. 4.
^ The hearse is a tall staff supporting- a triang-le on which are fifteen
spikes or sockets for candles. Orig-inally the word means a harrow. The
tenebrae hearse is so called because it looks like a harrow (a triangle
with spikes). Such triangles of candles were erected on the stand where
a coffin rests in church ; so this too is still called a hearse.
^ All the candles should be unbleached. There is no authority for using
a white candle in the centre. But the matter is not important and may
tolerate some such slight variety of local custom.
* Normally cassock and surplice, unless they have canon's robes, etc.
^ S.R.C., 12 August 1854, no. 3029, ad XI; cfr. 12 September 1857,
no. 3059, ad XXVII, which contradicts the other decision.
° Caer. Ep., Lib. II, cap. xxii, § 6. ''^ Le Vavasseur, ii, p. 69, n. i.
'^ The former special cadence for the end of the last verse of each
psalm has disappeared from the Vatican edition.
® It may be the M.C. {Caer. Ep., Lib. II, cap. xxii, § 7).
ITribuum Sacrum 287
At the end of the second psalm he extinguishes the lowest
candle on the epistle side. So he extinguishes a candle after
every psalm, going to the alternate sides to do so. There are
fourteen psalms in tenebrae, nine at matins and five at lauds.
When the last psalm of lauds is finished, he will have ex-
tinguished all the candles, except the one in the middle at the
summit of the triangle.
At the end of the third psalm of each nocturn of matins the
versicle and response appointed are sung, the versicle by the
cantors. Then all stand and say the Lord's Prayer silently.
All sit again and put on the biretta. The lessons are sung
at the lectern in the middle. The M.C. should go to the
lector who will do so each time, accompany him to the lec-
tern and stand at his left behind while he chants, holding his
biretta. The lessons are chanted without asking first for a
blessing, and without the final clause Tn atitern Doinine
miserere nobis. While chanting the lector lays his hands on
the book. There should be nine lectors chosen beforehand.'
The celebrant does not sing the last lesson. The lessons of
the first nocturn (Lamentations of Jeremias) have a special
tone. Any of these may be sung by the choir. In this case no
one goes to the lectern.
Lauds follow immediately after the ninth responsor}-; the
choir remain seated. All stand when the Benedictiis begins.
The Benedictiis has twelve verses. After the second, fourth,
sixth, eighth, tenth and last of these the same server who
put out the candles on the hearse puts out one of the six
candles on the altar, beginning with the farthest candle on
the gospel side."^ Next time he puts out the farthest on the
epistle side, and so on alternately. On Wednesday evening,
as soon as the last candle on the altar is extinguished, all
the lamps in the church are put out, except the one which
burns before the tabernacle. The lamps are not lit again till
the Exsultet on Holy Saturday.
As soon as the server has put out the last candle on the
altar, he goes to the hearse and takes from it the candle
which remains there burning. He does not extinguish it, but
carries it to the epistle side of the altar. He holds it here
facing the gospel side while the antiphon at the end of the
Benedictiis is sung.
As soon as the antiphon Christiis f actus est begins, all kneel ;
the server puts the candle behind the altar, so that its light
is not seen,'^ then kneels near it.
^ Beginning with those of lower rank.
- Or he may do so during the last six verses.
^ If the altar is against the wall, so that the candle cannot be put
behind it, a small screen should be made in the corner near the epistle
side, so as to hide the light. The server puts the candle behind this. In
any case a candlestick should be placed beforehand, into which he will
put the candle.
288 Ube Xiturotcal 19cat
On Wednesday eveningf the antiphon is Christus f actus est
pro nobis obedieiis usque ad mortem. On Thursday evening" the
choir adds to this, without pause, mortem autem crucis. On
Friday evening" they add the third clause, Propter quod et Deiis
exaltavit ilium ^ et dedit illi tiomen quod est super omne iiomcn.
After the antiphon Pater noster is said silently. Then the
psalm Miserere is recited, aloud, but in a low voice. The cele-
brant, still kneeling, recites, in the same voice, the pray er Pespice
quaesumus Domiiie super hauc familiani tuam. But he says
the conclusion qui tecum vivit et regnat^ etc., silently. AH
remain kneeling from the beginning of the antiphon Christus
f actus est.
At the end the M.C. strikes the bench or a book to
make a sound ; everyone in choir does so too. The server
takes the candle from behind the altar, and holds it up so as
to show the light. Then he extinguishes it and puts it on the
credence table, or takes it with him to the sacristy. When he
has shown the light, all rise and leave the church silently, as
they came. The hearse is taken away and put back for the
next tenebrae.
§ 3. TENEBRAE IN SMALL CHURCHES
No special provision is made for this ; but there is no reason
why a church in which vespers or compline are celebrated
should not have tenebrae on these days. It is possible to
sing tenebrae on one of the three days only.
In a small church the rules, as given above, will be carried
out as far as possible. Indeed, there is no g^reat difficulty in
any point. Only one server is absolutely necessary, to put out
the candles. If there are no choir stalls, the celebrant will sit
at the sedile. The choir and people may sing alternate verses
of the psalms. Any nine men in cassock and surplice may
read the lessons, including^ the celebrant. If nine cannot be
procured, the same lector may read more than one lesson.
The celebrant may sing" the versicles, if there is no other
cantor.
§ 4. MAUNDY THURSDAY MORNING
The morning" services of Maundy Thursday and Good Friday
correspond, so that neither may be held, unless the other is
held also.^
^ Only one Mass may be celebrated in each church; all the other
priests receive Communion at this. Cod., c. 862. But bishops and abbots
nullius may say private Mass in a private chapel ; superiors of relig-ious
communities may say Mass, without the procession and reservation, in
order to give Communion to their brethren, but only privately with doors
shut. In churches where not even the simple rites of the Mem. Rit. can
be carried out, the Ordinary may allow one Low Mass to be said on
Maundy Thursday. This permission must be renewed each year (cfr. Le
Vavasseur, ii, p. 65, and decrees there quoted).
Uri^uum Sacrum 289
On Maundy Thursday the colour of the office is purple;
that of the Mass is white. It is a festal Mass/
The following" preparations are made beforehand :
The High Altar is vested in white (the best frontal and
tabernacle veil will be used, as for a great feast). The altar
cross is veiled in white ; there are six candles of bleached wax,
lighted.^
On the credence table all is prepared as usual for High
Mass. Two altar-breads are placed on the paten. A second
chalice is prepared with its paten, a pall, veil of white silk
and white silk ribbon. The crotalus (rattle) is laid on the
credence table, if it will be used (see p. 291, n. 3). The white
cope is laid out here, also white stoles for the priest and
deacons who will receive Holy Communion. The processional
cross stands near the credence table, veiled in purple ; the
canopy to carry over the celebrant during the procession.^
Candles for those who walk in the procession are laid in some
convenient place.
In another part of the church, not in the sanctuary and as
far distant from the High Altar as possible, the place is pre-
pared at which the Sanctissimum will be reserved till the Mass
of the Presanctified on Good Friday. It will generally be a
side chapel with an altar. The altar is not used as an altar.
No Mass is said on it. All that is essential is the little box
(capsula, urna) in which the Sanctissimum is reserved, and a
table or space in front on which the chalice can be set down
before it is enclosed in the capsula.* The capsula^ is often
made in a special form, like an urn. It must be so enclosed
that the chalice within cannot be seen.^ Inside a corporal is
spread. It has a lock and a key. Before the service begins,
and till the Sanctissimum is enclosed here, the urn should
be left open. This urn may be the tabernacle of a side altar.
In this case it should have no veil. Around it many candles
^ Caer. Ep., Lib. II, cap. xxiii; Gavanti-Merati, Pars IV, tit. viii (torn,
i, pp. 271-283); Martinucci-Menghini, I, ii, pp. 196-210; Le Vavasseur,
ii, pp. 71-83; De Herdt, iii, pp. 48-58; Van der Stappen, v, pp. 335-338;
Wapelhorst, pp. 293-303.
- According to the Mem. Rit. there should be flowers on the altar
(below, p. 298).
^ In a larg-e church two canopies are often used. The greater one,
with four or six poles, waits at the entrance of the choir. While the
priest carrying- the Sanctissimum comes from the altar to this a smaller
one (the so-called umhella, p. 18) is held over him.
* However the Caer. Ep., Lib. II, cap. xxiii, §§ 2, 13, does call the place
of repose an altar. So does the rubric of the missal on Maundy Thursday
(after the Mass). This is because, as a matter of fact, a side altar will
nearly always be used. Perhaps the best name for the place where the
capsula stands is merely " locus aptus," as at the beginning of the same
rubric. It is often called the sepulchre, S.R.C. 3929; 2873, ad II.
* This is the word in the rubric of the missal, tb.
« S.R.C, 30 March 18S6, no. 3660, ad I.
U
290 Zhc XtturGxcal Igear
are placed^ and other decorations. The Memoriale rituum
formally demands that there be flowers." Relics or pictures
are not allowed.^ The '^ locus aptus," whether it be really an
altar or a temporary table without an altar stone, should have
a white frontal. On the table before the urn a corporal is
spread, if the Sanctissimum is to be placed on it; near this
is the key of the urn. If necessary, steps are provided that
the deacon may go up to put the Sanctissimum in the urn.
Somewhere else, if possible outside the church or in the
sacristy, a suitable place is prepared where the ciborium
containingf the Sanctissimum, in case of sick calls, will be
kept.*
In the sacristy all is prepared for High Mass, with white
vestments. An amice, alb, g-irdle and white tunicle are laid
out for the second subdeacon who will carry the cross, if he
assists, also purple stoles for the celebrant and deacon to use
when they strip the altar.
If the Maundy (washing of feet, see p. 296) is to be per-
formed, further preparations are necessary. The Maundy,
if possible, should not be held before the high altar, but in a
side chapel, in the sacristy or a hall near the church. Here
there should be an altar or table ^ with purple frontal, a cross
covered with purple, four or six candles of bleached wax, the
missal covered with purple. At the epistle side a credence
table stands, covered with a white cloth, on which are a large
white cloth with strings to tie (an apron) for the celebrant,
the book of lessons (covered white), ^ two vessels of water and
two basins,^ thirteen towels on a plate or in a basket, a plate
containing the coins to be given to those whose feet are
washed, another vessel of water and dish with which the cele-
brant washes his hands afterwards. On the gospel side is a
long bench on which the thirteen men will sit, and a large
vessel into which the water may be poured after use. There
may be other benches or seats for the clergy who assist at this
ceremony.
Besides the usual ministers and servers required for every
High Mass, there should be a cross-bearer, who is either a
second subdeacon vested (without maniple **) or a server in
^ No liturgical book mentions a cross at the locus aptus.
^ Mem. Rit., Tit. IV, cap. i: " luminibus ac floribus ornatus."
^ S.R.C., 15 December 1896, no. 3939.
* It may not be kept at the locus aptus (S. R.C., 9 December 1899, no.
4049, ad IV).
^ It need not be a real (consecrated) altar; nor need it have an altar-
stone.
^ The Roman authorities always suppose that all liturgical books are
vested in the colour of the office. This vesting of books is often omitted
(see p. 20).
'' Two are needed only if one is not large enough to wash thirteen
feet (p. 297).
^ Caer. Ep., Lib. II, cap. xxiii, § 10.
Uribuum Sacrum 291
surplice, a second thurifer for the procession, as many torch-
bearers as attend on the greatest feasts, clerg-y to walk in the
procession holding' candles. The canopy is carried by clerks
in copes ^ or surplice only, or by laymen. Confraternities may
walk in the procession in their dress, holding- candles.
The service begins after none. High Mass is celebrated
as usual, with the following exceptions:
The psalm ludica nie is not said. Gloria hi excelsis is sung.
When the celebrant has intoned this, the church bells are
rung, then not again, on any condition, till the Gloria of Holy
Saturday. After the intonation of the Gloria, the organ is
played for a little time, or the Gloria may be accompanied on
the organ." The Sanctus bell may also be rung for a short
time when the celebrant has intoned the Gloria. It is not
rung again. From now till the Mass of Holy Saturday a
wooden clapper or rattle may be used instead of the bell.^ The
torch-bearers remain before the altar to the end of Mass. The
kiss of peace is not given. After they have said Agmis Dei
with the celebrant, the ministers change places, genuflecting
before and after. The M.C. then brings the second chalice to
the altar with its paten, pall and veil. When the celebrant
has made his communion, the subdeacon covers the chalice of
Mass and sets it aside on the gospel side, not outside the
corporal. The ministers genuflect and again change places.
The deacon uncovers the second chalice and presents it to
the celebrant on the corporal. The celebrant takes the second
Host he has consecrated and places it carefully in this chalice.
The deacon covers the chalice with the pall, then over this he
puts the paten, upside down, covers all w^ith the silk veil, and
ties the veil around the stem with the ribbon. He places it on
the middle of the corporal, and by it the ciborium from which
Holy Communion will now be distributed."* The celebrant and
ministers genuflect. The ministers ^q to the ends of the foot-
pace, the deacon at the epistle side, the subdeacon at the
gospel side, and stand there on the step below, facing each
^ Caer. Ep., Lib, II, cap. xxiii, § lo.
^ Either practice is allowed. The org-an may not be played at any
other time during- Mass (S.R.C., ii iun. 1880, no. 3515, ad IV; 30 Dec-
ember 1881, no. 3535, ad VII).
^ The Caer. Ep. and missal do not mention this wooden instrument
(crotalus) at all. The Mem. Rif. requires it (see p. 298, n. 3). Many
authors disparag-e its use {e.g., Martinucci, I, ii, p. 199, n. 2). But Merati
requires it unconditionally (Gavanti-Merati, Pars IV, tit, viii, no. 3, p, 273).
It is not commanded. It may be used. If it is, it is rattled whenever, on
other days, the bell would be rung — at the Sanctus, elevation and during-
the procession.
* Most authors suppose that the Hosts to be distributed at Communion
are consecrated at this jNIass. So they direct the M.C. to bring- the
ciborium from the credence table at the offertory. But in most of our
churches the Sanctissimum will be taken from the tabernacle where it is
already reserved. The deacon opens the tabernacle after he has arranged
the second chalice.
292 Zbc Xiturgical l?ear
other. The celebrant turns towards the people, but at the
gfospel side, so as not to turn his back to the Sanctissimum.
The ministers bow low ; the deacon sings the Coiifiteor. Mean-
while a server has given stoles to the priests and deacons in
choir. Holy Communion is distributed according to the usual
rule (see pp. 130-132). The ministers of Mass receive Com-
munion first, then priests, deacons, the acolytes of the Mass,
then all the others. All come up two and two, or in groups of
four, kneel before the foot-pace where the acolytes hold the
Communion cloth stretched across (p. 130). Afterwards the
celebrant goes down to the Communion rails to give Com-
munion to the people, accompanied by the ministers on either
side. Torch-bearers go with him and kneel at either end of
the rail. After Communion no one sits, because the Sanct-
issimum is exposed on the altar.
The rest of Mass is celebrated according to the rules when
the Blessed Sacrament is exposed (p. 66). The deacon sings
Ite niissa esty the blessing is given, the celebrant says the last
gospel.
During the last gospel the second subdeacon, who will
carry the cross, or a server, goes to the credence table, and
takes it.^ Two thurifers bring thuribles from the sacristy.
Candles are given out to all in choir, unless the singers find
it impossible to hold both a candle and an open book.
When Mass is ended, the celebrant and ministers come to
the ground before the altar, genuflect and go to the seats.
Here the ministers take off their maniples, assisted by acolytes.
The celebrant, assisted by the M.C., takes off the chasuble
and maniple, puts on the cope. The acolytes take their candles
and go, on either side of the cross-bearer, to the entrance of
the sanctuary, where they wait facing the altar. The celebrant
and ministers come to the altar, prostrate and kneel on the
lowest step. The two thurifers come forward, the celebrant
puts incense into both thuribles, not blessing it, and incenses
the Sanctissimum with one.^ The thurifers stand on either
side of the altar. The M.C. takes the humeral veil and puts
it on the celebrant, the subdeacon attaches it in front. The
canopy-bearers take the canopy and stand at the entrance of
the choir or sanctuary. The celebrant and ministers go up
and kneel on the foot-pace. The deacon bows, rises, goes to
the altar, takes the chalice and gives it to the celebrant, who
receives it kneeling, and first bowing. He holds it in the left
hand through the humeral veil, laying the right hand on it,
^ A subdeacon must go first to the sacristy to vest.
^ In cases of processions when there are two thurifers, it is convenient
to distinguish them as first and second. The first is the one whose thur-
ible is used by the celebrant to incense the Sanctissimum. He will natur-
ally be the thurifer of the Mass ; his thurible will receive incense first.
The second thurifer merely walks by his side swinging a thurible.
.■^».
Lr
CONFRATEKNITIES
t
CHOR
CLERGY
m
|Aj
corto
^
E_
TH-MW
t fSl
FIG. 38. MAUNDY THURSDAY: THE PROCESSION
293
294 Ube XiturGical Iffear
and stands. The deacon genuflects towards the Sanctissimum
and covers the chalice with the end of the veil. The celebrant
turns to the people, the ministers change sides behind him, so
that the deacon shall be at his right. They hold the ends of
the cope. The cantors intone the hymn Pange lingua^ the
singers continue it.
The procession goes to the sepulchre. If the small canopy
is used, a server walks behind the celebrant, holding this
over him till he comes to the large canopy. Lay people or
members of confraternities may ^o first, holding lighted
candles, then the cross-bearer between the acolytes, the clergy
holding candles, lastly the celebrant between the ministers.
While the procession is formed the celebrant and ministers
wait under the canopy. All make a prostration before turn-
ing.^ The celebrant and ministers walk under the canopy held
over them. The two thurifers ^q immediately in front, swing-
ing the thuribles,' the torch-bearers in two lines at the sides
of the canopy. The procession should not ^q> outside ; it may
go around the church. During the procession the rattle may
be sounded. Meanwhile the celebrant and ministers recite
suitable psalms,^ not saying the Gloria Patri. The verse
TantuTn ergo should not be begun before the celebrant arrives
at the altar of repose. If necessary other verses of the hymn
may be repeated. At the place of repose the cross-bearer and
acolytes stand aside to let the others pass. Those who hold
the canopy stay at the entrance,* the members of the pro-
cession separate on either side, the thurifers and torch-bearers
go to either side. All kneel, except the cross-bearer and
acolytes ; the celebrant goes to the place of repose and stands
before it. The deacon, kneeling, takes the chalice from
him, and places it in the urn,'' which he leaves open. The
celebrant and subdeacon kneel. The Tantimi ergo is sung.
The first thurifer approaches, the celebrant puts on incense
as usual, not blessing it, and incenses the Sanctissimum.
Then the thurifers go back to the sacristy, first making a pro-
^ Except the cross-bearer and acolytes.
- There is no authority really for the practice of walking backwards
and incensing the Sanctissimum all the time with repeated ductus duplex.
Gavanti mentions it, but dissuades from it (Pars IV, tit. viii, rubr. 9, n. 9,
ed. cit, i, p. 275). The Rituale Romanuyn (Tit. IX, cap. v, § 3) clearly
supposes that the thurifers walk in front swinging- their thuribles. So do
the approved authors (Martinucci, I, ii, p. 205, § 49; Le V'avasseur, ii,
P* 79> § 271). Nor is it graceful to walk backwards. Merati (Pars IV, tit.
viii, § 10; vol. i, p. 276) proposes an even stranger plan, that the thurifers
walk sideways, facings one another. By far the most dignified proceed-
ing- is that they walk straight, swinging the thuribles in the inner hands,
as Martinucci and Le Vavasseur say.
' See p. 249, n. 5.
* The small canopy may again be used, to the altar.
° The Mem. Rit. says it is placed on the altar (see p. 299). Presum-
ably either method may be followed.
TTribuum Sacrum 295
stration. The deacon goes up, genuflects, shuts and locks
the urn. The clergy extinguish their candles and hand them
to servers, the torch-bearers put out their torches and leave
them there. All make a prostration and leave the place of
repose to go back to the choir. The celebrant, ministers,
cross-bearer and acolytes remain. They then rise, prostrate
(except the cross-bearer and acolytes) and go to the sacristy.
The celebrant and ministers wear the biretta on the way.
Meanwhile vespers are said in choir. The altar is covered
with a purple frontal, the altar cross with a purple veil. The
six candles remain alight. Vespers are recited, not sung,
according to the rubrics in the vesperal. There are no cere-
monies, except that all stand at the Magnificat, kneel during
the antiphon Christies fachis est and all that follows.
. While the Miserere is said at the end of vespers, a priest
in surplice and white stole takes the Blessed Sacrament from
the altar to the place where it is to be kept. The rules for
this case are observed as usual (p. 249). He leaves the
tabernacle open.^ At the end of vespers the celebrant and
ministers come back to the altar, the celebrant and deacon
wearing purple stoles over the alb. The acolytes go before
them, without candles. They hand the birettas they have
worn to the M.C., bow to the choir, as usual. All, except
the celebrant, genuflect to the altar ; he bows. The celebrant
begins the antiphon Dimserunt sibi, not singing it. The
choir continue the antiphon and the psalm Dens Deus mens.
The celebrant, ministers and acolytes go up to the altar and
strip it. The acolytes take away the altar-cards and put them
on the credence table. The celebrant and ministers take off
the three altar-cloths and hand them to the acolytes to put
on the credence table. The acolvtes take awav the frontal,
the tabernacle veil and the carpet. They leave only the cross,
covered with purple, and the six candles. They extinguish
the candles and the sanctuary lamp. If there are other altars
in the church, the celebrant, ministers and acolytes go to
strip them in the same way. In going they wear the biretta.
The choir does not recite the antiphon after the psalm till they
return to the High Altar. The other altars may be stripped
by other priests in surplice and purple stole. If anyone passes
before the place of repose he makes a prostration. All leave
the church and unvest in the sacristy as usual.
From now till the Mass of the Presanctified the Blessed
Sacrament at the sepulchre is treated as if it were exposed.
In passing it everyone makes a prostration. At least six
candles burn all the time there. If possible two clerks in
surplice watch, kneeling all the time. Priests and deacons
while watching wear a white stole. In any case someone
^ The Sanctissimum must not be left in the tabernacle.
296 Ubc Xiturgical l^ear
must watch all the time the church is open. If necessary, for
safety, the chalice containing" the Sanctissimum may be put
in the tabernacle used throughout the year during the night.
It must be replaced at the locus aptus early on Friday
morning.^
From now till Saturday no other lamps in the church are
lit. No bells are rung. Holy water should be removed from
all stoups and thrown into the sacrarium.^ A small quantity
is kept for blessing" the fire on Holy Saturday. The holy oils
should be burned (in the sanctuary lamp) and the new oil pro-
cured from the bishop as soon as possible on Maundy Thurs-
day. The High Altar is quite bare, having neither altar-cloth
nor frontal. The tabernacle is open and empty.
If the MAUNDY is performed it may follow immediately the
stripping of the altars, or be done later in the day.^
Thirteen men wait at the place prepared.*
The ceremony is done by a celebrant in purple stole and
cope, deacon and subdeacon in white vestments with maniples,
acolytes who carry their candles lighted, a thurifer, M.C. and
four servers ^ who will hand what is wanted at the time.
The procession comes to the place appointed in the usual
order.' The men whose feet are to be washed stand as it
enters. The members of the choir, clergy and singers go to
the benches or seats prepared for them. The celebrant and
ministers go to the altar, make the usual reverences and, if
it is really an altar, the celebrant kisses it. The acolytes re-
main below, or in front, holding their candles. The deacon
takes the book of lessons from the credence table, brings it
to the altar and lays it there, as at Mass, when he is about
to sing the gospel.
All now follows exactly as at the gospel of High Mass.
The subdeacon goes down and waits for the deacon before
the altar. Incense is put on and blessed by the celebrant,
standing at the altar, the deacon kneels to say Munda cor
meuniy takes the book and receives the celebrant's blessing.
He sings the gospel A7ite diem festuni (it is the same gospel
^ De Herdt, iii, p. 53.
- S.R.C., 12 November 1831, no. 2683, ad LIV. Martinucci (I, ii, p. 210,
§ 80) and Le Vavasseur (ii, p. 83, § 281) speak as if the holy water may
be left. The decree seems to forbid it.
•' This ceremony is generally now performed in cathedrals and religious
houses only.
■* If possible they should be poor men. Martinucci thinks they should
be given new clothes and a dinner afterwards *' in a kind and liberal
spirit" (I, ii, p. 211, §82). No special dress is appointed for them; it
would be proper that they should be dressed uniformly in white, or in the
costume of some confraternity {ih. ).
° The acolytes could be two of these; if necessary, the M.C. and
thurifer might be the other two.
^' Thurifer, acolytes, choir, servers, celebrant between the ministers.
For the things to prepare see above, p. 290.
XTrtOuum Sacrum 297
as at Mass), first singing' Doniinus vohiscum and announcing
Sequentia^ etc. The choir answer as at Mass. The book is
incensed. After the gospel the subdeacon takes it to the
celebrant to kiss. The deacon incenses the celebrant. All
stand during the gospel.
Then the acolytes put their candles at the credence table
and the thurifer takes away the incense. The ministers join
the celebrant ; all come from the altar together to the credence
table. The ministers take off their maniples, the celebrant
takes off the cope and puts on the white cloth that is to serve
as an apron, assisted by the acolytes and M.C. The men
whose feet are to be washed sit and take off their shoes and
stockings.^
One server takes a basin, another a vessel of water, a third
the towels, a fourth the plate with coins. They ^o to the first
man whose feet are to be washed in this order: first, the
servers with the water and basin, the celebrant, between the
ministers, with hands joined, all wearing birettas, the other
two servers bearing the towels and plate with coins.
In passing the altar all make the usual reverence. They
come to the first of the thirteen. The server with the water
stands at his left, the server with the basin at his right. The
celebrant kneels before him, the ministers stand on either side
of the celebrant. The subdeacon holds the man's right foot,
the server pours a little water over it, into the basin held by
the other server. The celebrant rubs the foot a little with his
hand. Meanwhile the deacon takes the first towel and unfolds
it. He hands this to the celebrant, who dries the foot and
kisses it. He hands the towel to the man. The deacon holds
the plate with coins, the celebrant takes one and gives it to
the man, who takes it, kissing the celebrant's hand. They then
pass to the next and repeat the same ceremony for each. If
the water fails in the vessel the servers bring the other vessel
and basin. The water used is poured into the large jar at the
end of the row of men. As each man's foot is thus washed he
puts on his shoes again.
As soon as the washing begins the choir sings the antiphon
Mandahun noviciUy with the psalm verse, and the other anti-
phons and verses provided in the gradual as long as the
ceremony lasts. The celebrant, when he has washed the feet
of the last, goes back to the credence table. Here he washes
his hands, assisted by the acolytes. He takes off" the apron
and puts on the cope. The ministers accompany him. They
g^o to the altar. Standing there at the epistle corner, between
the ministers, the celebrant chants the Pater noster (continued
silently), the versicles and prayer, in the ferial tone. All then
•gQ back to the sacristy or other place as they came.
^ They take off both shoes and stockings, though only the right foot
is washed.
298 Zbc Xtturaical 19ear
§5. MAUNDY THURSDAY IN SMALL CHURCHES^
The altar is prepared as for feasts, with flowers," white
frontal and tabernacle veil. The altar cross is covered with
white. The six candles are lit. The missal is at the epistle
side. At the credence table all is prepared for Mass. Two
altar breads are placed on the paten. There is another chalice
with its pall, paten, a white silk veil and ribbon. If necessary
the ciborium with altar breads for the Communion is placed
here, also a white humeral veil and the rattle (crotalus). ' The
processional cross, covered with purple, stands near, and a
small canopy (umbella).
The locus aptus for the reservation of the Blessed Sacra-
ment is prepared in another part of the church, as described
above (p. 289). In the sacristy white Mass vestments are laid
out for the celebrant, also a white cope, purple stole, the
surplices for the servers (supposed to be three only by the
Memoriale rituum), incense and candles or torches* to be
carried by people in the procession.
The six altar candles are lit.
The Memoriale rituum supposes that a Low Mass is said.
At the Gloria in excelsis the bells are rung, then not again
till Holy Saturday. At the Sanctus and elevation the rattle
may be sounded. During the prayers before Communion the
first server brings the second chalice, with its coverings, from
the credence table and puts it on the altar. After his Com-
munion the celebrant puts the second consecrated Host into
this chalice, lays the pall over the chalice, on the pall the
paten upside down, and the veil over all.^ He uncovers the
ciborium (if necessary takes it from the tabernacle) and genu-
flects. From now he acts as if the Blessed Sacrament were
exposed, genuflecting each time he comes to the middle or
leaves it, not turning his back to the Sanctissimum. He
stands towards the gospel side, looking towards the epistle
side, while the first server, kneeling at the epistle corner,
says the Confiteor. Holy Communion is given as usual, first
to the servers, unless priests are present. Coming back to the
altar the celebrant puts the ciborium in the tabernacle and
closes it. The chalice used at Mass is put on the credence
table by the first server. While Mass is being finished the
^ Mem. Rit.^ Tit. IV. Cfr. Martinucci-Menghini, I, ii, pp. 356-363; Le
Vavasseur, ii, pp. 207-214.
^ Mem. Rit, Tit. IV, cap. ii, § 4, no. 4.
•'' The Mem. Rit.^ Tit. IV, cap. i, "In abaco," no. 11, requires the
crotalus, but only for the " Ang-elus " after Mass.
* ** Funalia sive candelae pro processione " are required {Mem. Rit.,
Tit. IV, cap. i, " In Sacristia," no. 6). As all three servers are otherwise
occupied, these can be held only by members of the congregfation.
* According- to the Mem. Rit. he ties the ribbon later (below, p. 299).
XTrt^uum Sacrum 299
candles at the place of repose are lighted, candles or torches
are handed to the members of pious confraternities who will
take part in the procession, the canopy is made ready.
When Mass is ended, the celebrant genuflects to the Sane-
tissimum in the chalice, comes down to the ground; there at
the epistle side he takes off the chasuble and maniple and puts
on the cope, assisted by the servers. The first server brings
the thurible from the sacristy. The celebrant comes to the
middle, genuflects on the ground, and kneels on the lowest
step for a short time. He puts on incense, does not bless it
(nor do the solita oscula occur). He goes up to the altar
steps ; kneeling on the foot-pace he incenses the Sanctissi-
mum with the usual three swings. He gives the thurible
back to the first server; the second brings the humeral veil
and puts it on his shoulders. He goes to the altar and genu-
flects. It is at this moment that the Memoriale rituum says
he is to tie the ribbon round the stem of the chalice. He takes
the chalice in his left, holding it through the humeral veil ; he
lays his right on it, the second server spreads the end of the
veil over the hand and chalice. The celebrant turns his back
to the altar and begins to recite the hymn Pange lingua. The
procession goes to the place of repose in this order: First the
banner used when Viaticum is taken to the sick ^ (if the church
has such a banner), then confraternities or pious men carry-
ing lighted candles, the processional cross borne by the third
server, the first server with the thurible, the celebrant carry-
ing the Blessed Sacrament. At his left the second server
walks, who lifts the ends of his dress when he goes up or
down steps. Immediately behind him the small canopy is
carried by a member of the congregation or of a confraternity,"'
who holds it over to him. The celebrant and second server,
as they ^o^ recite the Pange lingua. The rattle may be
sounded during the procession. At the chapel where the place
of repose is prepared all divide, so that the celebrant may
pass. The thurifer goes to the epistle side. The celebrant
under the canopy goes straight up to the altar or table and
places the chalice on it.'^ He comes down and the humeral
veil is taken off. He puts on incense, without a blessing, goes
up to the foot-pace and, kneeling, incenses the Sanctissi-
mum. Meanwhile the servers and people recite the last two
verses of the hymn Tantnrn ergo and Genitori. The cele-
brant stands, genuflects, puts the Sanctissimum in the urn,
genuflects again, closes and locks the urn. He comes down,
1 Mevt. Rit, Tit. IV, cap. ii, § 2, no. 8.
^ The Mem. Rit. does not say who carries the canopy; but no server
remains to do so. The large canopy may be used, borne by four or more
men.
^ Mem. Rit., Tit. IV^, cap. ii, § 2, no. 11, here disagrees with the Caer.
Ep.y Lib. II, cap. xxiii, § 13 (the chalice is put in the capsula, left open).
Either may be followed.
300 Zbc OLlturgical Jffear
kneels for a short time at the foot of the steps, then rises,
prostrates, as do all the others, and goes back to the altar,
wearing his biretta.
At the High Altar the celebrant first takes the ciborlum and
carries it to the same place where the chalice is already re-
served, namely to the locus aptus.^ In doing this he observes
the usual rules for taking the Blessed Sacrament from one
place to another. It will be necessary to bring the humeral
veil and canopy to the High Altar before he does this.
He then goes to the sacristy, takes off the white vestments
and puts on a purple stole over the alb, crossing it in front.
He comes to the High Altar with the three servers, bows
and begins the antiphon Diviserunt sihi vestimenta mea ; he
continues this and the psalm Deus Dens metis alternately
with the servers.^ Meanwhile he goes up to the altar and takes
off the three altar cloths. The servers help him to do so, and
take from the altar the frontal, flowers ^ and carpet, so as to
leave only the altar cross and six candles, extinguished. In
the same way he strips all other altars in the church. Coming
back to the High Altar here he finishes the psalm and repeats
the antiphon.
The Memoriale rituum says that he should then stay before
the altar and say the Angelus, while a server sounds the
rattle, all kneeling. He goes to the sacristy and unvests.
The arrangement of the place of repose and the rules for
watching there are the same as at pp. 295-296. So also the
other rules about taking away the holy water and so on.
§ 6. SUNG MASS
To the simplicity of this rite the following additions may be
made.
The Mass may be a Missa cantata, with the full comple-
ment of servers."^ Instead of the three clerks, there may be a
^ Mem. Rit.., Tit. IV, cap. ii, § 3, no. 5. This differs from the other case,
where it is forbidden to do so (see p. 290, n. 4). Presumably the direc-
tion here only means that the Memoriale supposes no other place pos-
sible (though compare Tit. V, cap. ii, § 4, no. 5). Le Vavasseur describes
the direction here as a mere permission and adds roundly: " It is far
preferable that, already on Maundy Thursday, the Blessed Sacrament
be taken to the place where it will remain all the next day, till after Mass
on Holy Saturday" (ii, p. 212 n.); that is, to another remote chapel, or
to a tabernacle in the sacristy. Martinucci also ignores the rubric of the
Mevi. Rit.^ and says that the Blessed Sacrament is taken to the sacristy
(I, ii, p. 362, §77). There seems no doubt then that this practice is lawful.
It is certainly to be preferred, as uniform with the normal rule and more
compatible with the ceremonies of Good Friday.
- The celebrant is supposed to know this psalm, and the " Pange
lingua," by heart.
^ Explicitly, Mem. Rit.y Tit. IV, cap. ii, § 4, no. 4.
* Le Vavasseur gives explicit directions for these, for two thurifers,
two acolytes, torch-bearers (ii, p. 210, § 87).
Uribuum Sacrum 301
M.C., cross-bearer, thurifer, two acolytes, two, four, or six
torch-bearers.
The torch-bearers will remain to the end of Mass. The
procession will be formed as when there are deacon and sub-
deacon (above, p. 294) only without these two. The celebrant
must himself put the Sanctissimum into the capsula.
All may be sung.^ When the celebrant has intoned Gloj'ia
in excelsis DeOy the organ is played for a short time, while the
bells are rung. At the procession the Pange lingtia is sung.
Vespers may be recited before the Sanctissimum is removed
from the High Altar. The Sanctissimum may be taken to
another place, not to the place of repose."
§ 7. GOOD FRIDAY MORNING
The morning office of Good Friday may not, cannot be held
unless that of Maundy Thursday was held the day before.
It consists of five parts: i. Lessons; 2. Collects; 3. The
Worship of the Cross; 4. Mass of the Presanctified ; 5.
Vespers. All follow one another without interruption.^ The
colour of the day is black.
The following preparations must be made beforehand :
The altar is entirely bare. It has no frontal nor tabernacle
veil. The tabernacle is open and empty; the six candles are
of unbleached wax and are not lighted till the Mass of the
Presanctified. The candlesticks should be, if possible, neither
gilt nor of silver, but dark in colour. The altar cross is covered
with a purple or black * veil. It will be used for the worship
of the cross. If possible, it should stand on a foot like those
of the candles; but it will be removed from this foot. It is
^ Le Vavasseur, ii, p. 209, § 83 ; p. 211, § 90.
^ See above, p. 300, n. i.
^ Cfr. Caer. Ep., Lib. II, caps, xxv-xxvii ; Gavant'i-Merati, Pars IV,
tit. i's.{ed. cit.j torn, i, pp. 283-297); Martinucci-Meng-hini, I, ii, pp. 217-
234; Le Vavasseur, i, pp. 87-105; De Herdt, iii, pp. 62-76; Van der
Stappen, v, pp. 338-346; Wapelhorst, pp. 304-323.
^ There is considerable doubt as to the colour of the veil which covers
the cross on Good Friday. On 30 December 1881 the Cong-r. of Rites,
asked whether it mig-ht be black, gave the ambiguous answer : " Servetur
rubrica " (no. 3535, ad VIII). They might just as well have said what
colour they mean. No rubric of the missal or Caer. Ep. mentions the
colour at all. Yet, since the veil was certainly purple on Maundy
Thursday, and no rubric says anything about changing it, it would seem
to follow that it is purple still. However, authors differ on the point.
Gavanti says the veil Is black (Pars IV, tit. ix, rubr. 2, § 6; ed. cit.y tom. i,
p. 284). Merati corrects him tentatively ("crux cooperta velo nigro, vel
potius violaceo "; ih.^ § 2, p. 284) and refers to Bauldry, Pars IV, cap. x.
Martinucci, considered a great authority, says, absolutely, that it is
black (I, ii, p. 217, § i). Le Vavasseur says: " black or purple" (i, p. 88,
§ 297). De Herdt (iii, p. 63), Van der Stappen (v, p. 340, § 12), and Wapel-
horst (p. 304) say purple. In most English churches the veil is certainly
black.
302 Zhc Xtturgtcal Iffear
possible to stand a largfe cross, with no foot, in the middle of
the altar. Its veil must be so fixed that it can be undone by
the celebrant in three stages (below, pp. 304-305). There is no
carpet before the altar. On the lowest step are three cushions
covered with purple cloth, on which the celebrant and minis-
ters will lie when they are prostrate.
The credence table has a white cloth covering only the top
of the table. On it are placed the missal, covered with black,
on its stand, the book of lessons also covered with black, ^
one altar cloth, a black burse containing a corporal and
purificator, the black chalice veil, cruets as for Mass, the
broad stole for the deacon, if he will use this, possibly another
vessel of water, dish and towel for the celebrant to wash his
hands, the acolytes' candles of unbleached wax, not lit, a
taper, the rattle, if it is used.
Near the credence table are a carpet of purple cloth and a
cushion of the same colour, to put under the cross during the
worship, a white veil to cover the cushion, the processional
cross veiled in purple." The sedilia are bare. If lecterns are
used for the Passion, these may be placed where the gospel is
usually read ; or they may be brought out at the time.
At the chapel where the Sanctissimum is reserved a cor-
poral is spread on the altar in front of the urn, its burse
lies near and the key of the urn. The white humeral veil is
on a credence table near; the torches and candles that will
be used at the procession, with a taper for lighting them, the
large canopy and the small one, if it is to be used, are placed
in the chapel in some convenient place.
In the sacristy black vestments are laid out for the cele-
brant and ministers as for Mass,^ the vestments for the three
deacons of the Passion and their book or books, as on Palm
Sunday (p. 273), but black, the vestments for the subdeacon
who will bear the processional cross, namely, amice, alb,
girdle, a black folded chasuble, no maniple.* If needed, a sur-
plice and black stole for another priest, who will hold the
cross for the people to worship at the Communion rails. Two
thuribles are prepared.
The persons who take part in the ceremony are the cele-
brant, deacon and subdeacon, three deacons who sing the
^ Supposing- that the books are vested.
^ Whichever colour is used to veil the altar cross, all other crosses in
the church keep the purple veils of Passiontide till they are uncovered.
^ Folded chasubles for the ministers, if they use them (see p. 255). All
that follows as to taking- oflF the folded chasubles, the deacon's broad
stole and so on, supposes, of course, that these are used in the church.
If not, the subdeacon wears only a black maniple over the alb, the
deacon a black stole and maniple. During the service they have only to
take off their maniples before creeping to the cross and to put them on
ag-ain as soon as they have done so (p 305).
* Supposing- that the cross is borne by a subdeacon. Otherwise a
server will bear it, vested in cassock and surplice.
UriC)uum Sacrum 303
Passion, another subdeacon, or server in surplice, who will
carry the processional cross, the M.C., possibly a second
M.C., two thurifers, two acolytes, two, four, or six torch-
bearers, the men who will hold the canopy.
The service begins after none. All solita oscula are left
out to-day; no one bows to the choir. ^
The procession comes to the church in this order : the first
thurifer without incense, the acolytes holding no candles, the
members of the choir, unless they are already in their places,
the other servers, M.C., subdeacon, deacon, celebrant. Before
the altar all genuflect except the celebrant, who bows low.
Then the celebrant in the middle with the ministers kneels
before the altar and they prostrate themselves, lying on the
ground with their arms and faces on the cushions. All others
kneel. After a few moments the M.C. and acolytes rise. The
acolytes take one altar cloth from the credence table and
spread it on the altar. The M.C. places the missal at the
epistle corner and opens it at the beginning of the service.
They kneel again. When the celebrant and ministers have
lain prostrate for about the time it would take to say the
Miserere^ they rise; the thurifer takes away the cushions,
they ^o up to the altar. The celebrant kisses the altar; they
^Q to the epistle corner and stand there as for the introit.
All in choir sit. A lector comes to the credence table, there
takes the book of lessons from an acolyte; accompanied by
this acolyte he goes to the middle, genuflects, goes to the
place where the epistle is read, and there chants the first lesson
(the prophecy). He goes again to the middle, genuflects,
takes the book back to the credence table and goes to his
place. Meanwhile the celebrant in a low voice reads this
lesson and the tract that follows, laying his hands on the
book or altar. Deo gratias is not said after any lesson to-day.
When the lector has finished, the choir sings the tract. The
celebrant and ministers may sit at the sedilia. At the end of
the tract the ministers stand in line behind the celebrant. All
in choir stand. He sings Oreinus\ the deacon genuflects,
singing I^/ectamus genua f all kneel with him except the cele-
brant ; the subdeacon rises, singing Levate^ all rise with him.
The celebrant with outstretched hands sings the collect in the
ferial tone. This is the order observed on all such occasions.
During the collect the subdeacon goes to the credence table
and takes off the folded chasuble, assisted by an acolyte. He
then sings the second lesson as he sings the epistle at Mass.
He does not go afterwards to kiss the celebrant's hand. The
celebrant reads this lesson and the tract in a low voice. The
^ That is to say, certainly no one bows from the uncovering of the
cross till none on Holy Saturday (S.R.C., 12 September 1857, no. 3059,
ad XXVII); moreover bowing- may be omitted altogether to-day, if such
is the custom of the church (Le Vavasseur, ii, p. 92, § 313).
304 XTbe Xlturgical ©eat
deacon does not answer 'Deo gratias. All In choir sit while
the subdeacon reads, and during the tract sung- immediately
afterwards. The celebrant and ministers may sit during the
tract.
Towards the end of the tract the three deacons of the Pas-
sion come from the sacristy and sing the Passion. Everything
is now done exactly as on Palm Sunday (see pp. 278-280),
except that there are no palms to hold. When the first part
of the Passion is finished, the deacon takes off the folded
chasuble and puts on the ''broad stole" at the credence
table. ^ He brings the book of lessons to the altar, kneels there
and says Munda cor meuin. He does not ask for the cele-
brant's blessing. He sings the last part of the Passion as the
gospel as at Mass, except that the acolytes stand on either
side of the subdeacon with joined hands, not holding candles.
There is no incense; the celebrant does not kiss the book
afterwards. The subdeacon gives it at once to the M.C.
If there is to be a sermon it may be preached at this
moment.
The COLLECTS follow. The celebrant stands at the epistle
corner, the ministers in line behind him. All stand. After
each summons to prayer by the celebrant Flectamus geiuia
follows and Levate^ as above. The tone is ferial.
The prayer for the Emperor is left out. At the prayer for
Jews the genuflection is not made.
The WORSHIP OF THE CROSS=^ follows. Towards the end
of the collects the acolytes, or other servers, spread the purple
carpet in front of the altar, at the middle, in such a way that
one end covers the lowest step, and the rest is spread across
the sanctuary before the steps. On the lowest step they lay
the cushion and the white cloth over it.
When the collects are ended the celebrant and ministers ^o
to the sedilia. All in choir sit. The celebrant and subdeacon
take off their chasubles. They come back to the altar, the
celebrant stands at the epistle side, on the ground before the
steps, having the subdeacon at his left. Both face the people.
The deacon goes to the altar accompanied by the M.C; both
genuflect. The deacon takes the cross from the altar ^ and
brings it to the celebrant covered with its veil. The celebrant
holds it so that the figure of our Lord is towards the people.
An acolyte brings the missal from the altar and holds it before
the celebrant open at the text Ecce ligntivt crucis. The deacon
stands at the celebrant's right. Assisted, if necessary, by the
ministers, the celebrant unveils the upper part of the cross
^ He wears the broad stole from now to after the celebrant's Com-
munion ; then he puts it off and takes back his folded chasuble (p. 255).
^ This is what our fathers before the Reformation called " Creeping- to
the Cross."
^ If necessary, he and the M.C. detach it from its foot or stand.
Uri^uum Sacrum 305
about as far down as the inscription I.N.R.I., holding- it
meanwhile in his left. He lifts it to the height of his face and
chants, on notes low in pitch, Ecce ligmtin cruets; the minis-
ters join him as he continues in quo salus mwidi pependit.
The choir answers Venite adorevms^ everyone in church kneel-
ing-, except the celebrant. All rise ; the celebrant goes to
stand on the foot-pace at the epistle corner, facing- the people
between the ministers, as before. He uncovers the right arm
of the cross and the head of the figure of Christ, then sings
as before, except that he does so in a higher pitch. All kneel
during the answer. The third time he goes to the middle of
the altar, uncovers the whole cross, handing the veil to the
subdeacon (who gives it to the second acolyte to put on the
credence table), and sings again in a still higher pitch. ^ When
the answer is sung all remain kneeling; the celebrant, accom-
panied by the M.C., carries the cross to the carpet prepared,
kneels there and lays it so that the upper part rests on the
cushion." He rises and genuflects to the cross with the M.C.
All rise at the same moment. He goes to the seats, where
the ministers meet him.
As soon as the celebrant has completely uncovered the
altar cross, servers unveil the processional cross and all others
in the church. After the last Venite adoremus the choir begins
to sing the Reproaches (improperia) and the hymn Pmige
lingua^ with the verse Crux fidelis repeated, as in the gradual.
They may sing all or part of this, according to the time oc-
cupied by the worship of the cross."'
At the seats the celebrant and ministers take off their
maniples,* then their shoes, assisted by the M.C. and acolytes.
The ministers remain standing at the seats; the celebrant,
with the M.C. at his left, goes first to worship the cross. He
makes a prostration at the end of the carpet on which the
cross rests, rises, makes another prostration about half way
up the carpet, then a third immediately before the cross. This
third time he bends and kisses the feet of the crucifix. The
M.C. makes the prostration each time with him, but does not
kiss the cross. ^ Both rise, genuflect towards the cross** and
^o back to the sedilia. Here the celebrant puts on his shoes,
^ *' Ecce lignum crucis " begins orv fa. It may be sung conveniently a
tone higher each time, beginning first on Ei? (do^B!'), next on F(do = C),
next on G (do = D).
'^ In some churches they now collect money and put a plate near the
cross.
^ The singing should end when the creeping to the cross ends. There
is no justification for singing while the procession goes to the place of
repose, and to do so spoils the ceremony.
* S.R.C., 15 September 1736, no. 2326, ad IV.
° The M.C. will come to worship the cross himselt later, as first of the
servers.
^ From this moment till the beginning of the function ot Saturday
everyone genuflects towards the cross.
X
3o6 Ube Xtturgical 13ear
maniple and chasuble, and washes his hands if this is neces-
sary.^ He is assisted by the M.C. and, if he washes his hands,
by the acolytes. He sits and puts on his biretta.
The ministers now go to worship the cross in the same
way; the second M.C. may accompany them if there is a
second M.C. The deacon is on the right, he kisses the cross
first. They come back to the sedilia and put on shoes and
maniples, and the subdeacon his folded chasuble. If the
chapter is present the ministers go to worship the cross after
the canons, unless they are canons themselves.
All the members of the choir now come in turn to creep to
the cross, those of higher rank before the others. They
should all take off their shoes first." They come in groups
of two, make the three prostrations, the man on the right
kisses the cross first. The servers do so after the choir.
The most convenient and orderly way to arrange the creep-
ing to the cross is that there should be three pairs at least
before the crucifix all the time. As the first pair kneel to kiss
it the second pair make their second prostration in the middle
of the carpet, the third pair at the same time make their first
at the end of the carpet. All rise, the first pair genuflect to the
cross and go to their places ; the second pair now becomes
the first. Meanwhile a new pair has come to the end of the
carpet. All make the prostration together, as before, each
pair in their place.
When each pair has kissed the cross they rise and genuflect
to it, one on either side, and go to their places.
The people may come up and worship the cross in the same
way after the servers. Or, while the clergy do so, a priest in
surplice and black stole may take the cross to a place near
the entrance of the choir and place it on another carpet and
cushion, that the people may come to it there. This priest
genuflects to the cross before carrying it and when he has
laid it down. A server may kneel by the cross and wipe the
feet of the figure each time when they have been kissed.
Another way, also allowed, is that a priest in surplice and
black stole take a crucifix, either the one that has served
hitherto or a smaller one, to the Communion rails and there
let the people kiss it. They come up as to Communion. He
may wipe the feet with a cloth each time.
While the creeping to the cross proceeds, the celebrant and
ministers read the Reproaches, sitting with head covered. ''
^ It seems to be left to his discretion whether he will w^ash his hands
at this point or not. Martinucci says nothing- about it (I, ii, p. 225, § 57).
Le Vavasseur (ii, p. 97, § 337) says he does so, " if necessary."
^ Martinucci says they should do so " if it is the custom " (I, ii, p. 225,
§ 59); Lc Vavasseur, " if the clergy do so " (ii, p. 97, § 339).
^ Le Vavasseur, ii, p. 98, § 340. This is the usuiil practice. But Mar-
tinucci says they stand wearing- birettas (I, ii, p. 225, § 60). Is '* stabunt "
here a slip for " sedebunt " ?
XTribuum Sacrum 307
The second acolyte bring's the missal from the altar and holds
it before them. They read the text alternately, the celebrant
saying the verses, the ministers answering" each time Agios o
Theos^ Popule meuSy Crux fidelis ^ and so on. When they have
finished, the acolyte puts the missal back on the altar.
Towards the end of the creeping to the cross an acolyte
lights the six candles on the altar and those of the acolytes.
The deacon goes to spread the corporal on the altar, laying
the purificator near it on the epistle side. He makes the
usual reverence to the celebrant; the subdeacon stands un-
m.
fi
!^
¥
FIG. 39. CREEPING TO THE CROSS
(The ministers wear folded chasubles)
covered with him, as at Mass. The deacon genuflects each
time, not to the altar, but to the cross.
When the creeping to the cross is ended, the deacon, ac-
companied by the M.C., puts it back on the altar in its usual
place. Both genuflect to the cross before he takes it. He
kneels to do so and genuflects again to it when he has put it
on the altar. As the deacon kneels to take up the cross all
in choir kneel too, including the celebrant and subdeacon.
They remain on their knees till the cross is placed on the
altar. The acolytes take away the cushion and carpet.
The PROCESSION to the place of repose follows.
If another subdeacon is to carry the processional cross he
will ^Q out towards the end of the v/orship of the cross and
will vest in amice, alb, girdle and folded chasuble (if the
3os Ubc Xtturotcal ]3ear
folded chasuble is used in the church), without maniple.
Otherwise a server in surplice carries the processional cross.
Two thurifers go to prepare the thuribles. They take the
thuribles, with burningf charcoal but without incense, straight
to the chapel, where is the place of repose, and wait there.
Other servers go to the chapel and there light the torches
which will be carried on the way back to the High Altar.
The men who hold the canopy also wait there.
The cross-bearer, between the acolytes with lighted candles,
stands at the entrance of the choir. The celebrant and minis-
ters come before the altar. It will be convenient, if possible,
that the members of the choir come out to the middle and
stand here, in the inverse order to that in which they will go
in procession. All genuflect except the cross-bearer.^ They
turn and go by the shortest way, and in silence, to the place
of repose, the celebrant and ministers covered.
Here the cross-bearer and acolytes stand aside, to let the
others pass. The thurifers are at the epistle side. The minis-
ters separate to let the celebrant come between them. They
uncover and give their birettas to the M.C. All make a pro-
stration, the celebrant and ministers kneel on the lowest step
before the place of repose. All kneel with them. They wait
here a short time. Meanwhile candles are distributed to the
clergy. The torch-bearers take their torches. When all is
ready, at a sign from the M.C, the deacon" goes up to the
capsula, opens it and comes back to his place. The thurifers
come to the celebrant ; he puts incense into both thuribles, not
blessing it (nor are the solita osculamade). He kneels again,
the deacon hands him the first thurible, he incenses the Sanct-
issimum as usual ; the ministers hold the end of the chasuble.
The M.C. puts the white humeral veil on the celebrant.
He and the ministers go up and kneel on the edge of the
foot-pace. The deacon rises, takes the chalice from the urn
(leaving the urn open and empty), and hands it to the cele-
brant, who bows, receives it kneeling, and holds it in the
left hand through the veil. He lays the right hand on it; the
deacon, kneeling before him, arranges the end of the veil so
that it shall cover the hand and chalice. The celebrant rises
and turns to the people. The ministers change places behind
him, and stand at his sides. The cantors intone the hymn
Vexilla regis^ the choir continues.
The procession returns to the High Altar singing the hymn.
If a small canopy is used, it will be held over the celebrant
^ Whether the acolytes genuflect depends on the question at p. 22.
^ The Caer. Ep.^ Lib. II, cap. xxv, ^ 31, and cap. xxvi, § 14, says the
*' sacrista " opens the capsula. He is supposed to be a priest or deacon,
and wears a black stole (Merati, i, p. 291, § xlii). The rubric of the
missal says the deacon opens the capsula. The S. R.C. says so too
(16 December 1828, no. 2669, ad I).
Uribuum Sacrum 309
till he comes to the larger one at the entrance of the chapel.
The cross-bearer goes first between the acolytes, then the
clergy and members of the choir holding lighted candles. If
not all hold candles, those who do so will walk behind the
others, so as to be nearer to the Sanctissimum. The celebrant
carries the chalice under the canopy between the ministers,
the thurifers walk immediately before swinging the thuribles.
The torch-bearers walk on either side of the canopy. During
the procession the rattle may be sounded. In the choir and
sanctuary all remain kneeling with lighted candles to the
celebrant's Communion. The torches remain.
At the High Altar the deacon, kneeling before the cele-
brant, takes the chalice from him and places it on the altar.
He unties the veil over the chalice, but leaves it covered.
As soon as the deacon has taken the Sanctissimum, the
celebrant and subdeacon kneel on the lowest step. The M.C.
takes the humeral veil and puts it on the credence table. The
celebrant and subdeacon rise, the deacon stands at the cele-
brant's side. Incense is put on, not blessed ; the Sanctissimum
is incensed, the ministers holding the ends of the chasuble.
The second thurifer takes the thurible to the sacristy; it is
not wanted again. When the procession has left the place oi
repose, all candles there should be put out.
MASS OF THE P RE S A X C TI FIE D folloWS.
The celebrant and ministers go up to the altar. They genu-
flect before it ; the subdeacon goes to the right of the deacon,
and genuflects again when he is at that side. The deacon un-
covers the chalice and gives the veil to the M.C., who takes
it to the credence table. The deacon then takes off the paten
and pall. He holds the paten over the corporal ; the celebrant
takes the chalice and lets tlie consecrated Host slip from it on
to the paten. He should not touch the Host with his fingers;
if he does he must purify the fingers at once in the little vessel
for that purpose. He puts the empty chalice on the corporal
in its usual place, takes the paten, and lets the Sanctissimum
slip from it on to the corporal, not making the sign of the
cross with the paten. He puts the paten on his right, on the
corporal. The first acolyte brings the cruets on the dish,
genuflecting before he comes up. The deacon takes the chalice
in his left, does not wipe it, stands it on the pall. The sub-
deacon hands the wine cruet to the deacon, who pours wine
into the chalice. The subdeacon pours in a little water, as at
Mass. The water is not blessed ; the celebrant does not say
the prayer £>eus qui humanae siihstantiae.
The acolyte takes back the cruets, again genuflecting as he
reaches the ground. The subdeacon goes to the celebrant's
left, genuflecting before he goes and when he arrives. The
deacon hands the chalice to the celebrant, who places it on
the corporal. The deacon covers it with the pall. There are
3 1 o Uhc Xt t uraical l^ear
no oscula, the sign of the cross is not made with the chalice.
The thurifer comes up, first g-enuflecting-. The celebrant puts
incense into the thurible, does not bless it, takes the thurible
from the deacon, incenses the chalice and Host as at the
offertory in Mass, saying* the prayer hicensiun istiid^ etc. He
g-enuflects and incenses the cross thrice, again genuflects and
incenses the altar, saying Dirigatur Domine, as at Mass.
The ministers hold the ends of his chasuble. All genuflect
each time in passing the middle, as when the Blessed Sacra-
ment is exposed. The celebrant gives the thurible to the
deacon, saying Accendat in nobis. He is not incensed. While
the altar is incensed, the M.C. lifts and then replaces the
missal as usual. The thurifer takes away the thurible ; it will
not be used again. The celebrant washes his hands, as before
the Blessed Sacrament exposed, that is, turning so as not to
have his back to the middle (see p. 67). The subdeacon
holds the water and dish, the deacon the towel. ^ Or the
acolytes may serve at the washing of hands. In this case, the
ministers stand in line, as at the collects." The celebrant
comes to the middle; the ministers do so too, behind him in
line. All genuflect. The celebrant bows and says the prayer
In spiritit humilitatis ; he kisses the altar, genuflects, turns to
the people on the gospel side, says Orate fratreSy etc., turns
back the same way, not completing the circle. No answer is
made.
He sings the Lord's Prayer in the ferial tone, as at Mass,
the ministers standing in line behind him. When the choir
has answered Sed libera nos a malo^ he says Aitien silently,
then sings the prayer Libera 710s Doniine in the ferial tone,
that is, without any inflection of the voice. During this prayer
he extends the hands. He does not take the paten nor make
the sign of the cross. The choir answers Amen.
The celebrant and ministers genuflect. They kneel on the
foot-pace behind him. The celebrant passes the paten under
the Host, holds the paten in the left which he rests on the
altar, takes the Sanctissimum in the right and elevates it over
the paten. He lifts it ^o that it may be seen by the people,
but does not lift the paten. The ministers do not hold the
ends of the chasuble, the Sanctissimum is not incensed, the
crotalus is not sounded. The M.C, who genuflected with
the celebrant and ministers after the prayer Libera nos quae-
sumns Dominey kneels meanwhile at the gospel side. Then
he comes to the epistle side. When the elevation is ended,
the ministers rise and stand at the celebrant's sides. The
deacon at the right uncovers the chalice. The celebrant
rests the paten on the altar, does not genuflect, holds the
Host over the chalice and breaks it, as at Mass, saying
^ Martinucci-Meng-hini, I, ii, p. 232, § 85.
^ Le Vavasseur, ii, p. 102, § 353.
Uribuum Sacrum 311
nothing". He puts the fraction in the chalice, not making the
sign of the cross. The deacon covers the chalice; all three
genuflect. The ministers change sides and genuflect again on
arriving. The celebrant, bowing over the altar, says the
pv^iyer Percepiio corporis silently, his hands joined on the altar.
He genuflects with the ministers, says the prayers Panem
caelestem accipiaiUy Domitie non su7n digniis (thrice), Corpus
Domini^ as usual, and receives Holy Communion, making the
sign of the cross with the Host, as at Mass. He stands a
moment silently. Then the subdeacon uncovers the chalice,
all three genuflect, the celebrant gathers up the fragments on
the corporal with the paten, and puts them into the chalice.
The first acolyte brings up the cruets, genuflecting before he
comes up. The celebrant drinks the wine with the fraction,
not making the sign of the cross with the chalice, sayings
nothing*. Meanwhile the ministers stand at his sides and bow.
Then all in choir stand,' and extinguish their candles,
which, with the torches, are taken to the sacristy. The sub-
deacon pours wine and water into the chalice over the cele-
brant's fingers.^ He drinks this as usual. The ministers
change places, genuflecting' in the middle. The deacon goes
to the credence table, takes off the broad stole and puts on
his folded chasuble. Then he comes to the right of the cele-
brant, genuflecting before he comes up the steps. The missal
is not carried across. The subdeacon dries the chalice, covers
it with the paten and pall, puts the corporal into the burse
and this on the chalice, with purificator, paten and pall, all as
usual, then carries it to the credence table. He comes back to
the celebrant's left, genuflecting before going up the steps.
The celebrant bowing says the prayer Quod ore sunipsimus'y
the subdeacon closes the missal. The M.C. takes the birettas.
The acolytes, without candles, come before the altar. All come
down the steps, genuflect and ^o to the sacristy, not bowing
to the clergy in choir, the celebrant and ministers covered.
When the celebrant and ministers have left the church, the
choir recite vespers, as the day before (p. 295). Meanwhile two
servers take from the altar the missal and altar cloth, leaving
only the cross and six candles alight. Everything is taken
from the credence table and put away in the sacristy. After
vespers the candles are put out.
All the ornament of the place of repose is taken away before
tenebrae, or a crucifix may be placed there till next morning.'
^ Martinucci lets them stand now to the end (I, ii, p. 233, § 93). Le
\'avasseur says they sit, rising- as the celebrant g^oes out (ii, p. 91, § 312).
'^ The usual first pouring- of wine alone into the chalice is omitted.
= S.R.C. 2740, ad 5.
3 1 2 Xlbe XiturGxcal l^ear
§ 8. GOOD FRIDAY IN SMALL CHURCHES
The preparations are: at the High Altar six candles of un-
bleached wax, not lighted, the cross covered with a purple or
black veil,^ which can easily be removed, a cushion at the
second altar step in the middle. The credence table is covered
with a white cloth, not greater than the top of the table ; on
it are placed one altar cloth of the size of the top of the altar,
the missal on its stand, a black burse with corporal, pall and
purificator, the black veil, cruets as for Mass. Near the cred-
ence table are a purple carpet, purple cushion and white veil
on which to rest the cross, the processional cross veiled in
purple. At the ''locus aptus " of the Reservation a corporal
is spread before the urn ; near by are a white humeral veil,
the canopy, torches and candles for the procession. In the
sacristy three surplices are prepared for the servers, an amice,
alb, girdle, black maniple, stole and chasuble for the cele-
brant, the thurible, with fire at hand.
The Memoriale rituum supposes, as usual, that only the
celebrant and three servers take part in the function. How-
ever there must be one man or more to hold the canopy in the
procession, and others to accompany it with lighted candles.
The Lessons and Collects. — A sign is given with the
rattle, the servers vest, the celebrant washes his hands and
vests. He comes to the sanctuary, following the three
servers, with hands joined, and head covered. Before the
altar he takes off his biretta, bows, then kneels and pros-
trates, lying prone with his arms and head on the cushion,
for about the time it would take to say the Mise7'ere.
The first and second servers meanwhile spread the one altar
cloth on the altar, ^ the third puts the missal on its stand at the
epistle corner. The celebrant rises, a server takes away the
cushion. He goes up to the altar and kisses it in the middle.
He goes to the missal and there reads the first lesson, with the
tract. He says Oreiniis^ genuflects, saying Flectanuis genua,
and all kneel with him. The second server rising says Levate.
The celebrant, and all with him, rise. The celebrant says the
first collect. Then he reads the second lesson, tract and the
Passion, with hands joined, at the epistle side. At the same
place he says the prayer Munda cor meum^ and the last part
of the Passion ; he does not kiss the book at the end.
^ Me7n. Rit.,T'\\.. V. Cfr. MartinuccUMeng-hini, I, ii, pp. 364-378; Le
Vavasseur, ii, pp. 214-224.
^ The Mem. Rit.^ Tit. V, cap. ii, § i, no. 5, here adds a curious direction,
that they fold the altar cloth in half lengthwise, so that it is doubled on
the farther part of the altar, the front half of the altar is bare. This does
not correspond with what is done when there are ministers. It is difficult
to see the reason for a difference here. Many authors, as Le Vavasseur
(ii, p. 215, § 106), De Herdt (iii, p. 76, § 49) omit this direction.
Uri^uum Sacrum 313
After the Passion a sermon may be preached.
The celebrant, at the epistle corner, reads the collects, as
they stand in the missal. After each admonition he says
OremiiSy then, g-enuflecting^, Flectamiis genua; the second
server says Levate^ the celebrant, and all with him, rise.
The collect for the Emperor is not said ; there is no g^enuflec-
tion at that for the Jews. Towards the end of these collects
the first and third servers spread the purple carpet in the
sanctuary before the middle of the altar; on it they lay the
cushion and cover it with the white veil.
The Worship of the Cross. — Standing at the epistle
corner the celebrant takes off the chasuble. He g"oes to the
middle, genuflects and takes the veiled altar cross. The first
server holds the missal. The celebrant comes to stand on the
ground before the steps, at the epistle corner, holding the
cross. The server holds the missal open before him. He un-
veils the upper part of the cross with his right hand, holds it
up and ''reads in a grave voice " ^ the words Ecce lignum
crucis\ the servers say the rest with him, namely, in quo salus
mundi pependit. All kneel, except the celebrant. The servers
say Venite adoremus. The celebrant goes to stand on the foot-
pace at the epistle corner, uncovers the right arm of the cross
and the head of the figure of our Lord, lifts it higher, and says
the same words as before in a higher (or louder) voice." The
servers continue with him and answer as before. The third
time he stands on the foot-pace in the middle, uncovers the
whole cross, lifts it higher still, and says the words as before
still higher (or louder). The missal is put back on the altar,
the processional cross and all others in the church are un-
covered. The celebrant comes to the place where the carpet
is prepared, passing on the gospel side, kneels there and lays
the cross on the cushion. The Memoriale rituum says he
attaches it with cords. ^ He rises, genuflects towards the
cross, goes to the seat^ and takes off" his shoes and maniple,"
assisted by the servers. He comes alone to worship the cross.
He makes a prostration at the edge of the carpet, rises, comes
forward, prostrates again in the middle of the carpet, then a
third time immediately in front of the cross. As he does so
the third time he kisses the feet of the crucifix. He rises,
^ Mem. Rit.^ Tit. V, cap. ii, § 2, no. 4.
^ " Elevans crucem et voceni " {ib.^ no. 5). Presumably meaning-
louder. To chang-e the pitch of the voice would seem to involve singing-.
^ Tit. V, cap. ii, § 2, no. 11. It also provides that a plate for money be
put near the cross [ib.., no. 9).
* The Mem. Rit. {ib.^ no. 12) says he goes to a stool on the epistle
iiide. Supposing always nothing but the arrangements for Low Mass, it
does not suppose that there are sedilia.
'" The Mem.. Rit. (tb.) says nothing- about the maniple. But see the
decision of the S. R, C, quoted at p. 305, n. 4. Martinucci adds that he takes
off the maniple (I, ii, p. 368, § 60).
314 Ube Xiturotcal lL)ear
genuflects to the cross, goes to the sedile and puts on his
shoes and maniple. The three servers take off their shoes ^
and come forward, prostrating- thrice in the same way and
kissing the feet of the crucifix. They may do so together in a
group of three, the one on the right kissing first, then the
one in the middle, lastly the one on the left ; or the first server
may advance alone followed by the two others. The person
on the right always kisses the cross first. They go back and
put on their shoes.
The people come up and worship the cross, first members
of confraternities in their dress," then men, then women, all
in pairs, and (says the book) ''devoutly and gravely."^ The
Memoriale rituum makes no provision for any other manner
of worshipping the cross. But there seems no reason why, if
another priest is present, he should not take the cross to the
Communion rails for the people to worship there, kneeling in
line, as when they come to Communion. He would wear a
surplice and black stole. Or the celebrant himself may do so,
saying the Reproaches afterwards.
While the people worship the celebrant, sitting with biretta,
recites all the Reproaches, either alone or alternately with
the second and third servers, in a clear voice. The text is
printed in verses in the book. Meanwhile the first server is to
assist at the worship of the cross by the people and see that
all is done in order. He may wipe the feet of the crucifix each
time when they have been kissed. The server replaces the
missal on the altar, when the celebrant has read all.
Procession from the Place of Repose. — Towards the end
of the Creeping to the Cross the first server lights the six
altar candles. If the altar cloth till now has been folded in half
the second and third servers spread it out, removing the
missal as they do so. The missal is replaced. The second
server brings to the altar the burse and purificator. He
spreads the corporal and lays the purificator near it, on the
epistle side. He places the missal near the centre on the
gospel side, turned towards the middle, as during the Canon
of Mass. When the worship of the cross is ended, the cele-
brant puts it back on the altar, genuflecting towards it before
he lifts it from the cushion, and again after he has put it in its
place. The servers take away the cushion, veil and carpet
used for the cross. The first server brings the thurible with
burning charcoal from the sacristy. The celebrant at the sedile
puts on the chasuble, comes to the altar bare-headed, and
genuflects."^ The second server takes the processional cross.
The procession goes, by the shortest wa}', to the place of
Repose, in this order: First the banner used when holy
^ Mem. Rit., Tit. V, cap. ii, § 2, no. 15.
* " Sodales cum saccis " (t<5'., no. 16). ^ lb.
* The Mem. Rit. (Tit. IV, cap. ii, § 3, no. i) says he puts incense into
'Cribuum Sacrum 315
Viaticum is taken to the sick/ if the church possesses such a
banner, then members of a congregation in their dress or
other '' pious men," ' the first server with the thurible, the pro-
cessional cross borne by the third server, the celebrant, having"
at his left, and a little before him, the second server.
At the place of repose all part on either side to allow the
celebrant to pass. The thurifer goes to the epistle side. The
celebrant first genuflects on the ground before the "locus
aptus," then kneels on the lowest step and says prayers silently
for a short time. Meanwhile lighted candles are given to men.
All genuflect, kneel with him, and remain kneeling till the
procession starts back. The celebrant rises, opens the urn,
genuflects, comes down, puts incense into the thurible (the
second server assisting), not blessing it, kneels and incenses
the Sanctissimum. He gives the thurible back to the thurifer,
goes up, genuflects, takes the chalice from the urn and
places it on the altar. He genuflects again and closes the
urn. The Memoriale rituum supposes that the ciborium with
consecrated particles remains in the urn. When he has shut
it he genuflects again and comes to kneel on the edge of
the foot-pace. Here he receives the humeral veil from the
second server, rises, genuflects, takes the chalice in his left,
holding it through the veil, lays the right on it and covers all
with the end of the veil. He turns and begins to recite the
hymn Vexilla Regis \ he says this during the procession altern-
ately with the second server. All rise, genuflect, and form
themselves for the procession to the High Altar. It goes in
this order: the banner as before, the men, now holding lighted
candles, the cross, thurifer swinging the thurible, the cele-
brant under the canopy (held over him by one man or more)
having the second server at his left before him.
If the Blessed Sacrament remains in the urn, four candles
are left burning there, otherwise all are extinguished when
the procession has gone. When the procession arrives before
the altar, the banner is put aside, outside the Communion
rails, the processional cross near the credence table. Laymen
stay outside the rails, holding candles and kneeling till after
the celebrant's Communion; the canopy remains outside the
rails and is put away.
The celebrant goes straight up to the altar, places the
chalice on the corporal, genuflects, and comes down the steps.
Here the second server takes from him the humeral veil. He
puts incense on the thurible, assisted by the second server,
the thurible at the altar before the procession starts. This ag-ain differs
from the normal rite (see p. 308). Martinucci (I, ii, p. 372, § 76) and Le
Vavasseur (ii, p. 220, § 125) ignore the direction. De Herdt (iii, p. 77,
§3) observes it. Merati distinctly contradicts it: " thuriferarius cum
navicula et thuribulo non fumig-ante " (torn, i, p. 298, § 4).
'' Mem. Rit., Tit. IV, cap. ii, ^ 2. •* lb.
3i6 Ubc Xtturoical l^ear
not blessing it, kneels and incenses the Sanctissimum in the
usual way.
Mass of the Presanctified. — The celebrant rises, goes up
to the altar, genuflects, undoes the veil over the chalice, takes
from it the paten and pall, lays the pall on the corporal, on
the epistle side, and the paten in the middle, in front of the
chalice. He lets the consecrated Host slip from the chalice on
to the paten, not touching it with his fingers. If he does so,
he must purify the fingers in the vase for that purpose. He
takes the paten with both hands and lets the Host slip from it
on to the corporal, in the middle, again careful not to touch
it himself. He lays the paten on the corporal, on the epistle
side.
Meanwhile the third server brings the cruets to the altar,
genuflecting before he goes up to the foot-pace. He places
them at the epistle corner and stands by them. The celebrant
genuflects and, at the middle, taking wine and water from the
server, pours them into the chalice as at Mass, holding the
chalice in his left above the corporal. He does not wipe the
chalice nor bless the water ; nor does he say the prayer
Deus qui hiunanae siibstantiae. He sets the chalice on the
altar, not making the sign of the cross with it. He covers it
with the pall. He genuflects and, standing in the middle, puts
incense in the thurible, without blessing. The first server,
still holding the thurible, comes up for this purpose, first
genuflecting; the second assists.
The celebrant takes the thurible from the second server,
genuflects and incenses the oblata, as usual, saying Incensiim
istiid. He genuflects, incenses the cross, genuflects again
and incenses the altar, as before the Blessed Sacrament ex-
posed, saying meanwhile Dirigatitr Doinine^ etc. While he
does so the second server removes and replaces the missal.
He gives the thurible back, saying Accendat in nobis, etc. He
is not incensed. He comes down the steps, not turning his
back to the Sanctissimum, and washes his hands; the third
server pours the water, the second holds the towel. The
celebrant goes to the middle, genuflects and, bowing with
hands joined on the altar, says, in a low but audible voice, the
prayer In spiritu hiunilitatis. He kisses the altar, genuflects,
turns to the people on the gospel side and says Orate fratres.
No answer is made. He turns back by the same way, not
completing the circle, and again genuflects. He says the
Lord's Prayer, as at Low Mass. The servers answer Sed
libera nos a malo. He says Amen silently; then aloud, with
hands extended, he says the prayer Libera nos qiiaesunius
Doniine. The servers answer Amen. He genuflects, uncovers
the chalice, slips the paten under the Host, holds the paten
in his left, and with the right elevates the Host, so that it can
be seen by the people. The Sanctissimum is not incensed.
XTribuum Sacrum 317
the rattle not sounded, the end of the chasuble not held.
He leaves the paten on the corporal and breaks the Host
over the chalice, as at Mass, but saying- nothing-. The fraction
is put into the chalice. He covers the chalice, genuflects and,
bowing with hands joined on the altar, says silently the prayer
Perceptio corporis tiii^ etc. Again he genuflects, takes the
paten in his left, the Host in the right, says the prayers
Panevii caelesteni accipiam and Domine iion sum digjiiis thrice,
and so makes his Communion, as at Mass. He makes the
sign of the cross with the Host and says Co7pus Doinhii
7iostri, etc. He pauses awhile in prayer silently, then un-
covers the chalice and genuflects. He gathers the fragments
on the corporal with the paten and puts them in the chalice.
He takes the chalice with both hands ^ and drinks the wine,
with the consecrated fragment, not making the sign of the
cross with the chalice, saying nothing. The second server
brings the cruets to the altar and pours wine and water over
the celebrant's fingers. He drinks this. All rise and put out
their candles. The celebrant wipes the chalice with the
purificator, covers it with the purificator, paten, pall and
veil. The first server, if in holy orders, takes it to the cred-
ence table. The celebrant, bowing with hands joined says
silently Quod ore sumpsimus^ etc. He comes down to the
ground before the altar, genuflects with the servers, puts on
his biretta, and follows them to the sacristy.
Removing the Ciborium. — The Memoriale rituum sup-
poses that the ciborium, with consecrated particles for the
sick, was placed in the urn on Maundy Thursday (p. 300,
n. 1). If so, it is now removed. The celebrant, in surplice
and white stole," goes to the place of repose. In front of him
are the first server, carrying a white humeral veil, then the
other two, holding candles.^ He takes the Blessed Sacrament
to a tabernacle, if possible, in the sacristy,* or in a remote
chapel of the church. In doing sq he observes the usual
ceremonies for such occasions (see pp. 249-250). A lamp
must burn before the place where it is now reserved. If no
other place is possible it may stay at the locus aptus in the
urn.^ In this case a lamp is left there.
When this has been done the rattle is sounded for the
^ ^o \.\\Q Mem. Rit., Tit. V, cap. ii, §4, no. 22, a curious difference
from the normal practice. Martinucci (I, ii, p. 378, § 118), Le V^avasseur
(ii, p. 223, § 139), De Herdt (iii, p. 79, § 4) ignore it.
^ De Herdt, iii, p. 79, § 4, says the stole is white. It should be white,
obviously. Except during- the Good Friday function the Sanctissimum
is never carried in black vestments. Merati (tom. i, p. 298, § 5) says
that the priest wears a surplice and stole — its colour not defined. The
Mem. Rit.j Martinucci and Le Vavasseur g"ive no direction.
^ "Cum ceve'is, " Me7n. Rit, Tit. V, cap. ii, § 5, no. i; presumably
torches.
* The Memoriale says the sacristy is " more fitting- " {ih.^ no. 5).
° Mem. Rit., ib., no. 9.
3i8 Ube Xtturotcal 18ear
Ang-elus.^ Then the altar candles are extinguished, every-
thing is put back in its place.
;§ 9. THE FUNCTION WITH CHOIR
If this simplest possible rite of Good Friday is to be amplified
after the manner of a Missa Cantata, according to what is
said above (pp. 261-264) ^ ^^^ following additions will be
made. There will be a greater number of servers; a M.C.,
cross-bearer, thurifer (or two thurifers), two acolytes, two,
four, or six torch-bearers for the procession. Men will be
appointed to carry the canopy.
The first and second lessons may be sung by lectors. The
Passion will be read by the celebrant at the epistle side, as
the Memoriale rituum describes, unless he goes to the middle
to say the Munda cor meurti and sings the last part at the
gospel side, as at Missa Cantata.
All else may be sung. The celebrant will sing his part as
when there are ministers ; the choir will sing the answers.
Reproaches, and so on. Vespers may be recited after the
Mass of the Presanctified.
In some churches a ceremony is made of stripping the altar
after vespers to-day, as on Maundy Thursday.
§ 10. HOLY SATURDAY MORNING
The Holy Saturday service, longest of any that is usually
celebrated in a Catholic church, consists of five parts: i. The
new Fire and Paschal Candle; 2. The Prophecies; 3. The
Blessing of the Font and Baptism; 4. The Litanies; 5. The
first Easter Mass and Vespers.^
The colour of the Praeconium Paschale and Mass is white,
of all the rest purple.
Preparation. — In the sacristy three amices, albs and
girdles are laid outfor the celebrantand ministers, a purple stole
and cope for the celebrant, the deacon's purple stole, folded
purple chasubles for deacon and subdeacon,^ also white Mass
vestments, with tunicle for the subdeacon, but not the deacon's
^ Mem. Rit.y Tit. V, cap. ii, § 5, no. 7.
^ Particularly in the case of Good Friday Le Vavasseur provides for
considerable additions to the directions of the Mem. Rit.^ for singing-
throughout (ii, p. 216, §§ 107, 11 1; p. 217, § 114; p. 219, § 121; p. 221,
§ 129, etc.), for lectors (ii, p. 216, §§ 107, 109), for two thurifers, acolytes,
torch-bearers (ii, p. 220, § 125).
^ Cfr. Caer. Ep., Lib. II, caps, xxvii-xxviii ; Gavanti-Merati, Pars IV,
tit. X (torn, i, pp. 298-317); Martinucci-Menghini, I, ii, pp. 234-254; Le
Vavasseur, ii, pp. 105-126; De Herdt, iii, pp. 79-100; Van der Stappen,
V, pp. 346-354; Wapelhorst, pp. 324-342.
^ If these are used.
Uribuum Sacrum 319
stole and dalmatic. The thurible is ready here, also the vessel
of holy water and sprinkler, the five grains of incense ^ on a
plate, the processional cross. If the church has no font the
acolytes' candles (bleached) are in the sacristy till Mass.
Outside the door of the church or, if necessary,
in the porch, a fire is prepared. This is lit, just before the
ceremony begins, with a spark struck from a flint ; near the
iire are tongs and charcoal to be lighted from the fire and
then put in the thurible. Near at hand (sometimes inside the
porch) is a table covered with a white cloth ; on this are a
white dalmatic, maniple and stole for the deacon, a missal
covered with purple, a taper and splinter of wood or paper spill.
By the side of this table is the reed holding the triple candle.
The high altar is vested in the best white frontal, which
is then covered with a purple one. The tabernacle is hung
with the white curtains inside, but they are drawn back. It
is left open and empty. It may have the white tabernacle veil
drawn back so as not to be seen, or this may be added when
the altar is prepared for Mass. The altar is covered with
three altar cloths, as usual. The altar cross is unveiled. There
are six altar candles of bleached wax, not lit, and a missal at
the epistle corner. In front of the altar the carpet used on
feasts is spread, then covered with a purple one. Or the foot-
pace and steps may be left bare till the Mass."
Near the altar on the gospel side is the paschal candle
in its candlestick, not lighted. By its side, turned in the
direction in which the gospel is sung, is a lectern covered
with white or gold.^ A foot or stand in which to put the reed
with the triple candle is at hand, and (if necessary) steps by
which the deacon may reach the Paschal candle when he
lights it.
The credence table is covered entirely with a white
cloth. On it are placed all things necessary for a festal
High Mass with white vestments, also the book containing
the Exsultet chant,* covered with white, the altar cards, and
over all a purple veil." If the church has a font, the acolytes'
candles are on the credence table, not lighted. Near the
■' The grains of incense are now g-enerally enclosed in little wooden or
metal cases, having spikes which can be stuck into the candle, like large
nails with spaces in the head where the incense is put. It is quite pos-
sible, however, to stick several incense grains together, by warming
them, so as to make one larger grain. Five such larger grains may be
made. By warming them again they can be stuck to the candle. Le
Vavasseur (ii, p. io6, n. i) supposes this method.
^ If, as is usual, further ornaments, vases of flowers (see p. 342, n. 2),
and so on, will be used on the altar at the first Easter Mass, these should
be prepared beforehand in the sacristy or other convenient place, from
which they will be brought during the litanies.
^ Caer. Ep., Lib. II, cap. xxvii, § i.
* This will generally be a missal.
* Which may be a humeral veil.
320 Ube Xitur^ical 13ear
credence table are three purple cushions, to be used when the
Litanies are sung, and a bare lectern for the Prophecies.
The SEDILIA are vested as for feasts, and then covered
again with purple. On them are the purple chasuble and
maniple for the celebrant, the maniples for the ministers, the
subdeacon's biretta.
The FONT (if there is one) is emptied and cleaned the even-
ing before. It is then filled with clear water. There should
be flowers around or strewn on the ground.^ Near the font is
a table covered with a white cloth, on which are the two holy
oil stocks containing Chrism and the oil of catechumens, an
empty vessel for holy water and the sprinkler, a vessel to
take the water from the font and pour into this one, a purple
stole for the priest who will sprinkle the people," a jug of
water and basin for washing hands, bread and cotton wool on
a plate, two towels, a large vessel in which to pour and keep
baptism water, used as holy water at Easter,^ a book contain-
ing the rite,^ covered with purple. If baptism is to be adminis-
tered after the blessing of the font, there will be needed,
further, the salt, a ritual, the shell used to pour the water
over the child, a towel to dry the child, a white stole and
cope, the white robe and candle given after baptism. The
candle will be lit, when the time comes, from the Paschal
candle. A taper may be provided for this purpose.
If the Blessed Sacrament is reserved in the sacristy or a
side chapel, everything is prepared that it may be brought to
the usual place at the end of the ceremony; namely, a white
burse w^ith a corporal, the key, a white humeral veil, the
canopy.
The following persons take part in the ceremony : the cele-
brant, deacon and subdeacon,'an M.C., thurifer, two acolytes,
at least two other servers at the blessing of the font,"^ torch-
bearers during the Mass at the end. The choir attends through-
out.
The function begins after none.
The New Fire and Paschal Candle. — The celebrant,
ministers and servers vest during none. The celebrant wears
^ Merati, i, p. 300, § 2 ; Martinucci-Menghini, I, ii, p. 236, §11; Le
Vavasseur, ii, p. 107, § 369.
'^ If needed. See p. 330. ^ See pp. 330, 346.
* Usually a missal.
^ The same deacon must serve throug-hout the function (S.R.C.,
12 November 1831, no. 2684, ad Mil; 22 iul. 1848, no, 2965, ad III).
There is only one subdeacon (S.R.C., 13 February 1892, no. 3767, ad
XXX). But it is tolerated that another priest bless the fire and grains of
incense, if such is the custom (S.R.C., 12 November 183 1, no. 2684, ad
VIII). In this case he must do so privately, without ministers, according
to the form of the Me^n. Rit.
^ They may be those who will serve as torch-bearers. It will be more
convenient to have four. They will also be needed to prepare the altar
for Mass.
XTrtbuum Sacrum 321
purple stole and cope, the ministers folded chasubles/ the
deacon his stole. They do not wear maniples.
The procession comes from the sacristy and goes to the
place where the fire has been lit. Three servers walk in front,
namely, the first acolyte in the middle carrying* the holy water
and sprinkler, at his right the thurifer carrying the thurible
(quite empty) and the incense boat with incense in it, on the
left the second acolyte holding the plate with the five grains
of incense. Behind them comes the subdeacon holding the
cross. He walks alone. Then the choir and clergy who assist,
4
y-
Pbable
V
/
£1 # TIT M
FIG. 40. HOLY SATURDAY : BLESSING THE FIRE
(The ministers wear folded chasubles)
lastly the celebrant, having the deacon at his left, both wear-
ing the biretta, with hands joined. The M.C. walks at the
celebrant's right. If they pass the High Altar, all in passing
genuflect, except the subdeacon, who has the cross, and the
celebrant, who uncovers and bows. At the entrance of the
church, or wherever the fire may be, they stand around it. The
subdeacon holds the cross with his back to the door (or to
the High Altar). The first acolyte puts the holy water stoup
on the table, takes and opens the missal. On the other side
of the fire the celebrant faces the cross, having the deacon at
his right and the first acolyte at his left, who holds the book
^ If these are used.
Y
322 XTbe Xtturoical 19ear
open. The M.C. stands near the deacon, the second acolyte
(with the grains of incense) and thurifer behind the M.C.
The celebrant and deacon take off their birettas, which they
give to the M.C. to put aside for the time. The celebrant
■s ing s --(in the- (er'wA -tofte) Domimis vohiscuni and the three
collects appointed in the missal for the blessing of the fire.
To each the choir answers Amen. During the first two of
these collects he makes the sign of the cross over the fire at
the points marked ; the deacon holds back the end of his cope.
The deacon does this each time the celebrant blesses, sprinkles,
or incenses the fire. The acolyte who holds the grains of in-
cense stands with them before the celebrant ; he blesses the
grains. While he does so, the thurifer takes some burning
charcoal from the fire, and puts it in the thurible, using the
tongs. ^ When the prayer for blessing the grains of incense
is finished, the first acolyte shuts the book, puts it back on
the table, and takes the holy water and sprinkler. The cele-
brant puts incense into the thurible, the deacon assisting
(with the solita oscula). The M.C. holds the end of the cope.
The deacon hands the sprinkler (with the solita oscula again),
the celebrant sprinkles the fire and grains, saying Asperges
me, etc., without the psalm. He incenses the fire with three
double swings. Then he incenses the grains of incense in the
same way, saying nothing.
The first acolyte puts the holy water on the table. The
deacon goes there, bowing first to the celebrant. Here, assisted
by the first acolyte and M.C, he takes off" the purple chasuble
and stole and puts on the white maniple, stole and dalmatic.
He comes back to the celebrant's right. The first acolyte
lights a taper with the wood or paper at the fire.
The celebrant again puts incense into the thurible and
blesses it, as usual. The deacon takes the reed with the triple
candle in both hands. The M.C. hands his biretta to the cele-
brant. The procession is formed, in this order: first, the
thurifer with the second acolyte at his right holding the plate
w^th grains of incense; the subdeacon with the cross, the
choir and clergy, the deacon holding the reed, with the first
acolyte at his left holding the lighted taper; the celebrant, with
joined hands and covered, having the M.C. at his left.
While the procession goes to the altar, a server carries the
deacon's biretta, purple stole and chasuble to the sedilia. The
table, with all on it, is taken away (to the sacristy) ; the holy
water used for the fire poured into the sacrarium.
^ The most convenient arrangement is thus : The lire will be probably
not of charcoal, but of wood or coal. Most churches possess a little wire
basket with a long- handle for lighting- charcoal. The thurifer puts char-
coal in this and lays the basket over the fire before the blessing- beg-ins.
The charcoal in it takes fire and is blessed with the rest. The thurifer
lifts the basket from the fire and empties its charcoal into the thurible.
Uribuum Sacrum 3^3
As soon as the celebrant is inside the church, the procession
waits, at a sign from the M.C. The deacon Hg-hts one of the
three wicks of the triple candle from the taper held at his side
by the first acolyte. He lowers the reed to do so. Then he
holds the reed erect and genuflects. All genuflect with him,
except the subdeacon who has the cross. The celebrant takes
#1?
M
n.
J.
FIG. 41. HOLY SATURDAY: BEFORE BLESSING THE PASCHAL CANDLE
off his biretta and genuflects. Genuflecting the deacon sings
Lumen Christie to the notes given in the missal. He must
sing this at a low pitch, since he will sing it again twice, each
time higher. The choir, at the same pitch, answers Deo
gratias. All rise and the procession goes forward. At the
middle of the church the same ceremony is repeated ; the
deacon lights the second wick and sings at a higher pitch.
The procession goes forward. When it arrives in the sanctu-
324 TLbc Xiturgtcal l^ear
ary before the altar the deacon lights the third wick, sings
again the same words yet higher/ all genuflect as before.
Before the altar the thurifer goes to stand at the gospel
side, the second acolyte with the grains of incense at the
epistle side. The subdeacon with the cross stands at the side
of the thurifer. The first acolyte puts out the taper, hands
it to the M.C. (who lays it on the credence table), takes the
reed with the triple candle from the deacon, and stands at
the side of the second acolyte. The deacon comes to the
right of the celebrant at the foot of the altar steps ; he takes
^ Each time he sings on one note, dropping a minor third on the last
syllable (do-la). He may rise a minor third each time: E-CJt, G-E, Bt'-G.
XTrt^uum Sacrum 325
his biretta (solita oscula) and hands it to the M.C. who lays
it aside. The group at this moment is formed as fig. 41.
All g"enuflect, except the celebrant, cross-bearer and acolyte
holding the reed. The celebrant goes up to the altar and
kisses it.^ The deacon remains below. The M.C. brings the
book containing the Exsultet to the deacon.
The deacon, holding the book, goes up to the celebrant,
kneels on the foot-pace, turning towards him, and says lube
donine benedicere. The celebrant turns to him and gives the
blessing, as in the missal. The form is the same as for the
gospel, except that he says suuni paschale praeconiiwi, instead
of evangeliinn simrn. He makes the sign of the cross over the
deacon, lays his hand on the book; the deacon kisses it.'
The deacon comes down the steps and stands in the middle
between the subdeacon and first acolyte. All genuflect, except
the subdeacon and first acolyte who holds the reed. All go to
the lectern. Each turns and goes straight to his place, as
marked here at fig. 42.
The deacon stands in the middle, facing the lectern. At his
right is the subdeacon with the cross, then the thurifer. At
his left are the first acolyte with the reed, then the second
acolyte with the grains of incense. The M.C. stands behind
the deacon at his right. All face the lectern. Meanwhile the
celebrant has gone to the epistle side of the altar and faces
the deacon. The subdeacon turns the cross, so that it may
face the celebrant. The deacon puts the book on the lectern,
opens it and incenses it, as at the gospel.
Then he begins to sing the Praeconium paschale, with
hands joined. As soon as he begins the celebrant turns to
face him and all stand. The thurifer takes away the thurible
and comes back with hands joined. During the chant the
M.C. turns the pages. When the deacon has sung the words
curvat imperia he stops. He takes the grains of incense, goes
to the candle, accompanied by the M.C. and the acolyte who
held them. He fixes the grains in the candle, in the direction
of the celebrant, in the form of a cross, thus:
I
425
-^
He comes back to the lectern and continues the chant.
The second acolyte puts the dish w^hich contained the grains
on the credence table ; takes the taper there and comes back.
The taper is not alight. When the deacon has sung rntilans
Ignis accendit, he stops again, takes the triple candle from
' The rubric of the missal says he goes to the epistle corner. But see
Martinucci-Meng-hini, I, ii, p. 241, § 39; Le Vavasseur, ii, 114, § 390.
■^ See Martinucci, I, ii, p. 242, § 40; Le\'avasseur, ii, p. 114, n. 1. The
missal says that the deacon receives the celebrant's blessing " as is done
at the Gospel " (rubr.). This includes kissing- his hand.
326 Ube XttutGtcal 13ear
the first acolyte, and with one of the wicks or a taper from
one lights the paschal candle/
He comes back to the lectern and continues. The acolyte
fixes the triple candle in the base provided for it, and comes
back to his place. When the deacon has sung apis mater
eduxit^ he pauses; the second acolyte lights the taper at the
triple candle and goes to light all the lamps in the church,
beginning with those before the High Altar. Meanwhile the
choir and clergy may sit, rising again as soon as the deacon
continues. When the lamp or lamps before the High Altar
are lit, the deacon continues and sings to the end. If the
Holy See is vacant, he leaves out the clause for the Pope. If
the see of the place is vacant, he leaves out that for the bishop.
Otherwise the name of the local Ordinary is to be inserted by
everyone, even by exempt Regulars. All the clause about the
Emperor, beginning Respice etiam ad devotissimum impera-
torem 7tostru77i, to ctirn onini popiilo stw, is now always omitted.
After the clause for the bishop the deacon goes on at once to
the end, Pereundeni Dominum nostrum^ etc. The choir answers
Amen.
As soon as the Praeconium paschale is ended, all in choir
and church sit. The deacon closes the book and leaves it on
the lectern. The subdeacon hands the processional cross to
the thurifer, who takes it to the place where it is laid aside, near
the credence table. The deacon and subdeacon, with the two
acolytes and M.C., come to the middle, genuflect before the
altar, and ^o to the sedilia. The celebrant goes there by the
shortest way.
Here the celebrant takes off the cope and puts on purple
maniple and chasuble, the deacon takes off" the white vest-
ments. He puts on a purple stole; both ministers put on
purple maniples (and folded chasubles). A server takes the
white vestments to the sacristy ; also the purple cope, if the
church has no font.
The Prophecies. — The celebrant and ministers ^q> to the
middle and so to the epistle corner of the altar, and stand
there, as at the introit of Mass (see fig. 7, p. 126). Meanwhile,
if necessary, the lectern for the prophecies is placed in the
middle of the choir. The lector who reads the first prophecy
comes to it, accompanied by the M.C. or an acolyte. He genu-
flects to the altar, bows to the choir on either side, and chants
the prophecy, to the tone appointed, resting his hands on the
lectern or book. The server who accompanied him stands at
his left, a little behind him, holding his biretta. While he
chants the celebrant reads the prophecy in a low voice with
hands on the book. When he has finished he may %o to sit
at the sedilia, with the ministers. After the chanted prophecy
* He may have to use steps. If so a server or the M.C. must put them
in place. The M.C. may take down the candle to be lighted.
'C:nt)uum Sacrum 327
the ministers stand in line behind the celebrant, as at the
collects of Mass. The celebrant, bowing towards the altar
cross, sings Oremiis\ the deacon genuflects as he sings
Flectavius genua. All do so with him, except the celebrant.
The subdeacon rising sings Levate. All rise and stand
while the celebrant sings the collect with hands extended.
Each of the twelve prophecies is sung in the same way. After
the fourth, eighth and eleventh the choir sings the tract.
Meanwhile all may sit. After the twelfth, Flectamus gemca is
not said and no one genuflects. The members of the choir
and all in church sit during the prophecies, stand as soon as
the ministers are in line behind the celebrant, genuflect at
Flectamus genua, stand during the collect.
It is forbidden to leave out the prophecies. All must be
sung entire. It is forbidden for the lector to sing only a part
of each and to stop when the celebrant has read the whole. ^
If there are not twelve lectors the same person may sing
several prophecies. It is better that he should not sing two
consecutively. The lectors follow in order of rank, beginning
with those of lower rank.
The Blessing of the Font. — If the church has no font, the
whole of this part is omitted. The ceremony continues at once
with the litanies.
If there are children to be baptized, the first part of the
baptism rite should be carried out before the font is blessed.
In this case, another priest or deacon may do so during the
prophecies. He wears a surplice and purple stole. At the
baptistery he begins the baptism rite up to the end of the
anointing with oil of catechumens, to the moment where he
would change the stole from purple to white. The celebrant
himself may do this, before he proceeds to bless the font,
after the prayer at the entrance of the baptistery."
Towards the end of the twelfth prophecy the acolytes light
their candles at the credence table. Another server, who may
be the thurifer, takes the Paschal candle from its candlestick.
Another takes the processional cross. ^ After the prophecy the
lectern is removed from the middle of the choir.
The server who carries the Paschal candle stands at the
entrance of the choir. In front of him, as they face the altar,
are the cross-bearer and acolytes with their candles.
The celebrant and ministers go to the seats and take off"
their maniples. The celebrant also takes ofl^ the chasuble and
puts on a purple cope. The procession goes to the baptistery.
The Paschal candle is borne first, then the cross between the
acolytes, then the choir and clergy, the M.C., the celebrant
between the ministers who hold the ends of the cope.
^ S.R.C., 12 April 1765, no. 2436, ad W ; 14 March 1861, no. 3i04»
ad VIII.
' Le Vavasseur, ii, p. 117, § 402. ^ In this case, not the subdeacon.
328 xibe XiturGical l^ear
All genuflect to the altar before setting out, except the
celebrant, cross-bearer and acolytes/ On the way to the font
the tract Stent cervus is sung. The celebrant and ministers
wear their birettas.
At the baptistery, at first, the cross-bearer and acolytes stay
outside and turn towards the celebrant. The choir also stay
outside in two lines. The celebrant and ministers uncover and
hand their birettas to the M.C. The celebrant, between the
ministers, at the entrance of the baptistery, standing with
joined hands, sings Dmnimis vobiscuni and the first collect
f
table
.1
FIG. 43. HOLY SATURDAY : BLESSING THE FONT
(The ministers wear folded chasubles)
appointed in the missal, to the ferial tone. A server holds the
missal open before him. Then the bearer of the candle, the
cross-bearer and acolytes go into the baptistery. The choir
and clergy follow them, if there is room there. The celebrant
and ministers enter last. The cross-bearer and acolytes should
stand opposite the celebrant, facing him, on the other side of
the font. The cross is turned towards him. The celebrant
stands before the font, having the deacon at his right and the
subdeacon at his left. At the right of the deacon is the server
who holds the Paschal candle. The M.C. stands at the left of
the subdeacon. The server holds the missal before the cele-
' See p. 22.
Uribuuin Sacrum 329
brant, at his left, in front of the subdeacon. The clergy stand
in line at another side of the font.
The celebrant, with joined hands, sings DoTninus vobiscinn
and the collect, in the ferial tone. The M.C. puts down the
birettas and holds a towel.
The last sentence of the prayer. Per omjiia saecula saecu-
loruTfiy is sung to the tone of the preface. The preface follows,
in ferial tone, sung with joined hands. After the words gratiam
de Spirihi sancto, the celebrant pauses, and makes the sign of
the cross in the water. He holds the right hand stretched out,
with fingers joined, and so traces a cross in the water. The
deacon takes the towel from the M.C. and hands it to him to
dry his hand. He continues to sing. After the words in-
ficiendo corrumpat he lays the right hand on the surface of
the water, then dries it, as before. He makes the sign of the
cross thrice over the water (not touching it), as he sings per
Deuni + vivum^ per Deiim + veruTUy per Deurn + sanctum. After
cuius Spiritus super te ferehatur he casts a little water to the
four points of the compass. He does so with the right hand
extended, first towards the east, in this way :
I
3 4
2
The ministers stand aside, that the water may not fall on
them. The celebrant dries his hand as before. As he sings
Bene + dico te he again signs the cross over the water, not
touching it. After in 7ioniine Patris et Filii et Spiritus sancti
he changes the tone and continues on one note, as when sing-
ing a lesson. After tu benignus aspira he breathes thrice over
the water in the form of a cross. After purificandis inentibus
efficaceSy he takes the Paschal candle from the deacon (who
has taken it from the server). Singing again in the preface
tone he plunges the lower end of the candle a little into the
water, as he sings Descendat in hanc plenitudijiernfontis virtus
Spiritus sancti. He takes out the candle, plunges it again a little
deeper and sings the same words in a higher pitch. He takes
out the candle and plunges it in deeper still, singing again the
third time, still higher. Holding the candle in the water he
breathes three times on the water in the form of the Greek
letter T^, then continues : Totarnque huius aquae substantiani
regerierandi foecinidet effectu. Then he takes the candle from
the water, hands it to the deacon, who gives it to the server.
The server dries the end with a towel. The celebrant continues
in the tone of the preface to the words iiovatn infajitiam renas-
catur. Then he lowers the voice and ends Per Dominuin 710s-
trum, etc., on one note. The choir 3.r\s\vQr Amen on the same
note. Each time that the celebrant performs any action the
ministers raise the ends of the cope.
330 Ube XlturGical 13ear
The celebrant and ministers stand away from the font.
Another priest in a purple stole (handed to him at this mo-
ment by the M.C.), or the celebrant himself, now sprinkles
the people with the baptism water. A server first fills the
portable holy water stoup with water from the font. The
celebrant receives the baptism water first. If another priest
assists, he comes to the celebrant and hands him the
sprinkler, bowing and with the solita oscula. The celebrant
makes the sign of the cross on his forehead with the water,
sprinkles the priest and ministers, then hands him the sprink-
ler. The priest sprinkles the choir and clergy, then goes
round the church, sprinkling the people, accompanied by a
server who holds the stoup. Meanwhile the celebrant and
ministers may sit, and put on their birettas. The priest who
sprinkles the people comes back to the font, gives the vessel,
sprinkler and stole to the M.C., who lays them aside; then
goes to his place again as before. If there is no other priest
to do this, the celebrant does so, after having taken the water
himself. He is accompanied by the ministers, M.C. and a
server holding the vessel. While the people are sprinkled, a
server takes from the font some of the Vv^ater in a vessel and
from this fills the holy water stoups in the church.
A server takes the stocks of holy oils, stands at the right
of the deacon and hands them to him. The celebrant, stand-
ing at the font as before, pours a little of the oil of cate-
chumens into the water in the form of a cross, saying aloud
(not singing) : Sanctificetur et fecundetur^ etc. He hands the
stock back to the deacon, who gives it to the server. In the
same way he takes the chrism, pours a little in the form of a
cross saying Infusio chrisniatis, etc. He takes both stocks
and pours from both at once, saying the form Commixtio
chrismatis salutis^ etc., making three crosses in the water as
he says the last words, where crosses are marked in the mis-
sal. He then mixes the oil and water together, stirring all
round with the right hand extended. He wipes his hand on
cotton wool, and then on the towel held for him by the deacon.^
If baptism is to be administered, it follows now. If the first
part of the baptism rite has not yet been performed, the cele-
brant proceeds with that ; ^ then changes to a white stole and
^ The holy oils should be those blessed by the bishop the preceding
Maundy Thursday. Rectors of churches are bound to procure these in
time for this ceremony, if possible. If they have not done so, if they will
have the new oils in a short time, and if no one will be baptized during
this function, they may omit this part of the ceremony now. It will then
be supplied later privately by a priest in surplice and purple stole (S. R.C.,
12 April 1755, no. 2436, ad III; 16 December 1826, no. 2650, ad III;
31 ian. 1896, no. 3879). Otherwise, in case of necessity, the oils of the
last year may be used (S.R.C., 23 September 1837, no. 2773, ad I; 19 Sept-
ember 1859, no. 3092; 31 ian. 1896, no. 3879; Cod.^ c. 734). Baptism may
not be administered with the water until the holy oils have been added.
'^ But he should have done so before blessing the water.
rri^uuni Sacrum 33'
cope. If the first part has been done, he takes the white stole
and cope at once, and goes on with the baptism, beginning at
the question, A", credis in Deum Patrem omnipc>tentem crea-
torem caeli et terrae. The Sacrament is administered, in ev*er>"
way as usual, except that the ministers assist on either side,
and hand what is wanted to the celebrant. If they have worn
folded chasubles they keep them during" the baptism. The
candle given after baptism is lighted at the Paschal candle.
After baptizing, the celebrant and ministers put on the violet
vestments again. Finally the celebrant washes his hands with
bread and water. Servers hold the vessel, basin and towel,
the ministers hold the ends oi the cope.
While the font is being blessed, a sen.-er, or the sacristan,
lays three purple cushions before the altar, on the edge oi the
foot-pace, for the prostration during the litanies. A stool may
be set in the middle of the choir, with a book from which the
cantors will sing the litanies. If this would hinder the pro-
cession returning, it should be placed there later.
The Litanies. — The litanies should begin while the pro-
cession returns to the altar." The procession comes back in
the same order in which it went to the font. Meanwhile two
cantors in surplices, walking im.mediately behind the cross,
sing each petition. The whole petition is repeated by the choir.
Before the altar all genuflect, except the cross-bearer and
acolytes,' separate to let the celebrant, ministers and servers
pass, then kneel in their places. The ser\-er who carried the
Paschal candle puts it back in its candlestick. The acohtes
put their candles on the credence table, the cross-bearer puts
the processional cross in its place.
The celebrant, between the ministers, arrives before the altar;
they genuflect, he bows. He ta.kes off the cope, they take off
the folded chasubles, if they have worn them. The M.C. and
acolytes, having come to their sides, take these vestments and
carr\- them to the sacristy. The celebrant and ministers at his
sides kneel on the lowest step, and prostrate, l>"ing on the
steps with their arms and face downward on the cushions at
the edge of the foot-pace.
The two cantors kneel in the middle of the choir before the
stool, if there is one there. The litanies continue, having
gone on without interruption since the procession left the bap-
tistery.
If the church has no font, the litanies follow at once after
^ There has been considerable discussion about this. The rubric of the
missal says: •' Revertentibus sacerdote et ministris ad altare cantantur
litaniae." But the Caer. Ep.. Lib. II, cap. xx\-ii. § 19, says the litanies are
not begTjn till the bishop has come back to the faldstooL The question is
now settled by the S.R.C., 7 September 1S61, no. 310S. ad X, which de-
termines that, in the absence oi the bishop, the rubric of the missal is to
be obeyed.
- See p. 22.
332 Ube Xituroical 13ear
the prophecies. In this case a server lays the cushions on the
edg-e of the foot-pace during^ the last prophecy; when the
prophecy is over, the lectern is taken away from the middle
and a stool with a book containing the text of the litanies is
put in its place. The celebrant and ministers, at the end of
the last collect, go to the sedilia and there take off chasubles
and maniples; they come to the altar and prostrate there.
Two cantors kneel at the stool and begin the litanies.
When the cantors arrive at the petition, Peccntores te roga-
tnus audi noSy the celebrant and ministers rise. The M.C. and
servers rise with them. All make the usual reverence to the
altar, and go to the sacristy, not bowing to the choir. ^ The
celebrant and ministers walk one behind the other, wearing-
birettas. The acolytes do not carry candles. If the font has
been blessed, their candles remain on the credence table ; if
not, they will find them and light them in the sacristy.
If the sacristy is very far away, the celebrant and ministers
may go to the sedilia to vest for Mass. In this case the white
vestments must be brought there beforehand."
As soon as they are in the sacristy, servers prepare the altar
for the Mass. They take off the violet frontal, so as to show
the white one under it. They take away the cushions and
purple carpet, if there is one. If there has been no carpet,
they now lay down one adorned as for the greatest feasts.
They put on the altar the missal covered with white, and the
altar cards. They decorate the altar as for the chief feast of
the year. According to the Caerimoniale episcoporum and the
Memoriale rituum this means that they put vases of flowers
between the candles.^ They light the six candles on the altar.
All purple coverings in the sanctuary are taken away. Mean-
while, in the sacristy, the celebrant and ministers vest for
High Mass, in white, assisted by the M.C. and acolytes.
The first Easter Mass and Vespers. — i\s the cantors
sing the petition Agnus Dei^ etc. , the procession comes from
the sacristy. The acolytes come first. ^ If their candles were
in the sacristy they carry them lighted ; if not, their hands
are joined. The M.C. follows, then the subdeacon, deacon
and celebrant, one behind the other, wearing birettas. They
uncover at the entrance of the choir, but do not bow to the
members of the choir, since these kneel. They should arrive
before the altar as the petition Christe audi nos is sung.
As soon as the choir has answered Christe exaudi nos they
rise and sing the Kyrie eleison^ as at High Mass. The two
cantors go back to their place. The celebrant and ministers
make the usual reverence to the altar and beefin Mass. The
't>'
* Because the choir kneels. See p. 23.
^ Le Vavasseur, ii, p. 123, § 417.
^ Caer. Ep.^ Lib. I, cap. xii, § 12; Mem. Rit., Tit. VI, cap. ii, § 6, n. 5.
* Or the thurifer may lead the procession with the thurible.
Uribuum Sacrum 333
psalm hidica vie is said, with the verses Gloria Patri and
Siciit erat. They go up to the altar and incense it, as at every
High Mass. The thurifer must bring the thurible in time for
this, unless he has brought it at the head of the procession
before Mass. The celebrant, at the epistle corner, says the
Kyrie eleison with the ministers. He comes to the middle and
intones Gloria in excelsis Deo.
The sanctuary bell and church bells are rung.' The organ
is played as long as the celebrant is saying the Gloria at the
altar. All the purple veils over pictures and statues in the
church and sacristy are taken down. The choir begins the
Gloria as soon as the celebrant has said it and has gone to
sit at the sedilia. It is accompanied. From now the organ
is played throughout Mass, as on feasts.
High Mass proceeds as usual, with the following notable
exceptions : When the celebrant has read the epistle he does
not go on at once to read the gradual. He waits till he has
blessed the subdeacon after the chanted epistle. Then, at the
epistle corner, he sings Alleluia thrice, to the tone in the
missal, with hands joined, raising the pitch of his voice each
time. The choir answers, repeating Alleluia at the same
pitch. The celebrant reads, and they sing the gradual and
tract.
At the gospel the acolytes stand on either side of the sub-
deacon or lectern, in their usual place, but do not hold
candles. The creed is not said. The celebrant sings Doniiinis
vobiscum and Orenius at the offertory as usual, but the offer-
tory chant is not sung. The organ is played to the beginning
of the preface. If the Sanctissimum is reserved at the High
Altar a ciborium with particles and the pyx with the Host
for Benediction are brought up at the oflfertor}'. They are
consecrated at this Mass and put in the tabernacle by the
deacon after the Communion.^
The Easter preface is sung, with the clause in hac potissinium
node, as noted in the missal. The Paschal form of the Co7n-
niunicantes prayer is said, again with the form nocteni sacra-
tisshnam celehrantes. The Paschal form of the Hanc igitur
prayer is said. The Agnus Dei is not said. The kiss of peace
is not given, so the subdeacon does not then go up to the
altar. After the celebrant has put the consecrated particle
into the chalice the deacon covers it. Both genuflect; the
celebrant says the three usual prayers before his Communion.
Then the deacon genuflects and the subdeacon with him, but
at the foot of the steps. The deacon goes to the left of the
- They are rung as long" as the celebrant says the '"Gloria." The
church bells may be still rung while the choir sings the " Gloria.'"
- This is, strictly, only necessary if there will be Communion of the
people during Mass. After Mass the Sanctissimum will be brought back
to the tabernacle.
334 'G^be Xiturgical 13ear
celebrant, the subdeacon comes up to his right. Both again
genuflect on arriving. Holy Communion may be distributed
to the faithful at this Mass.^
As soon as the Communion of priest and people is over the
choir sit. Instead of the Communion antiphon the cantors
begin vespers, intoning the antiphon Alleltna, alleluia, alle-
luia. It is continued by the choir. The cantors intone the
first verse of the psalm Laudate Domimuii oinnes gentes. This
is sung, as usual, with Gloria Patri, etc. ; the antiphon is
repeated.
The thurifer must bring the thurible from the sacristy in
time for the incensing at the Magnificat, which will now
occur.
While the choir sings the psalm, the celebrant, at the
epistle corner, says it, with the antiphon, alternately with the
ministers. They stand as at the introit. With joined hands
the celebrant then intones the antiphon Vespere auteni sabbati.
The melody is in the missal. The choir continue it, while the
celebrant and ministers recite it in a low voice. Then two
cantors intone the Magnificat. The celebrant makes the sign
of the cross and goes to the middle, with the ministers, who
stand at his sides. The thurifer comes up, incense is put on
and blessed, the altar is incensed as usual. While he incenses,
the celebrant recites the Magnificat alternately with the minis-
ters. At the end of the incensing the deacon, having the sub-
deacon at his left, incenses the celebrant, who stands at the
epistle corner, as at Mass. The deacon, accompanied by the
thurifer at his left, incenses the choir as usual. Meanwhile
the subdeacon goes to the epistle corner and stands at his
place for the introit. When he has incensed the choir the
deacon incenses the subdeacon, from about the middle of the
sanctuary. The subdeacon turns towards him. The deacon
then goes to his place, as at the introit, and is incensed by
the thurifer, to whom he has handed the thurible after having
incensed the subdeacon. The thurifer incenses the servers
and people. When the antiphon after the Magnificat has
been sung the celebrant goes to the middle, the ministers ^o
behind him and stand there in line. He sings Dominus vobis-
cuniy then, at the epistle corner, the prayer Spirittini nobis
Domine tuae caritatis infunde, etc., which prayer serves as
both post-communion of Mass and collect of vespers.
Mass ends as usual, except that at the verse Ite inissa est
and at its response Alleluia is added twice, to the tone pro-
vided in the missal.
After Mass the Sanctissimum is brought back to the taber-
nacle. The reed with the triple candle is taken away.
Holy Communion may be distributed after Mass.
1 Cod.,c. 867, §3.
Urtbuum Sacrum 335
§ II. HOLY SATURDAY IN SMALL CHURCHES
The function consists of five parts: i. The New Fire and
Paschal Candle; 2. The Prophecies; 3. The Blessing of the
Font and Baptism ; 4. The Litanies ; 5. The First Easter
Mass and Vespers/
Preparation. — Outside the main door of the church, or (if
necessary) in the porch, a table is set covered with a white
cloth. On it are placed a small book-stand (as used on the
altar) with a missal open at the beginning of the blessing
of the fire ; also a dish, if possible of silver, with the five
grains of incense, an empty thurible and the incense-boat
with incense, a portable holy water stoup with holy water
and a sprinkler; a white maniple, stole and dalmatic, a lantern
with a candle, a taper. Near this table is a small fire, lit
just before the ceremony from a flint, in some convenient
vessel, tongs to take charcoal for the thurible, the reed with
triple candle.
The High Altar is prepared, with the cross unveiled, six
candles of bleached wax, and the missal at the epistle corner.
It has a white frontal and over this a purple one. On the
gospel side of the sanctuary is the Paschal candle in a candle-
stick, in front of it a lectern covered with white for the Prae-
conium paschale, a foot or stand in which to place the reed
with the triple candle, if necessary steps by which the cele-
brant may reach the Paschal candle, to put in the grains of
incense and to light it. The sanctuary lamp and other lamps
in the church are ready to be lit.
The credence table is covered with a white cloth. On it are
a missal (or other book) for the Praeconium paschale, the
chalice arranged for Mass, with white veil and burse, the
cruets, dish and towel, a taper, the altar cards and bell.
In the sacristy the surplices are laid out ready for the four
servers, also amice, alb, girdle, purple stole and cope, purple
maniple, stole and chasuble," a white maniple, stole and
chasuble, a white humeral veil, canopy and torches for the
carrying of the Blessed Sacrament back to the altar at the
end, the processional cross. ^
If there is a baptistery and font, a table is prepared there
and covered with a white cloth; on it are two towels, a port-
able empty holy water stoup ^ and sprinkler, vessels to take
^ Mem. Rit.^ Tit. VI; cfr. Martinucci-Meng-hini, I, ii, pp. 379-389; Le
Vavasseur, ii, pp. 224-235.
^ Unless these are at the credence table or sedile.
^ If the g"rains of incense, thurible and holy water are to be carried by
the servers on the way to the fire these will be prepared in the sacristy,
not at the table by the door.
* If the church possesses only one portable stoup, it is used first for
the fire, emptied into the sacrarium during the procession up the church,
taken to the baptistery and used ag'ain for baptism water.
336 XTbe Xituraical 13ear
some of the water from the font, the stocks containing oil of
catechumens and chrism, a basin and water with bread on a
plate, to wash the celebrant's hands, a plate with cotton wool.
If baptism is to be administered, a copy of the ritual will be
required, further a white stole and cope, a towel to dry the
child, the white robe and candle given after baptism.
In this case even the Memoriale rituum cannot arrange the
ceremony with three servers only. Four are required, besides
the celebrant.
The New Fire and Paschal Candle. — Before the service
begins the fire is lit outside the church with a flint. The four
servers vest in cassock and surplice in the sacristy; the cele-
brant vests there in amice, alb, girdle, purple stole and cope.
The procession goes to the place of the new fire in this
order: first the first server with hands joined, then the third
server bearing the processional cross, the celebrant wearing
the biretta between the second and fourth servers, who hold
the ends of his cope. If they pass before the High Altar, all
genuflect, except the celebrant who uncovers and bows. At
the door of the church the cross-bearer stands with his back to
it (or to the altar, if this ceremony takes place in the porch).
In front of him is the table. The celebrant stands on the
other side of this table, with the fire at hand. The cross is
held so as to face him. The second and fourth servers are at
his sides.
Standing so the celebrant says Domimcs vobisctiniy and,
reading from the missal on the table, the three prayers for
blessing the fire, then the fourth prayer for blessing the grains
of incense (which are on the table). When he makes the sign
of the cross, the second server, at his right, raises the end of
the cope. The servers answer these and all prayers during
the whole ceremony.
While he blesses the grains of incense the first server, who
now becomes thurifer, takes coals from the fire with tongs ^
and puts them into the thurible. The celebrant puts incense
on and blesses it as usual, the second server assisting, holding
the boat and handing the spoon with the solita oscula. The
fourth comes round to the priest's right and lifts the end
of the cope. The celebrant sprinkles the fire and grains of
incense, saying Asperges me Doininey etc. , not the psalm. He
incenses the fire and grains with three double incensings, say-
ing nothing. The thurifer puts more of the fire into the
thurible.^
Assisted by the fourth server the celebrant now takes off
the purple stole and cope and puts on the white maniple and
the stole, as a deacon, from the left shoulder to under the
right arm ; lastly the white dalmatic. Meanwhile the second
^ See p. 322, n. i for one way of doing this.
•^ Mem. Rit,, Tit. VI, cap. ii, § i, no. 10.
X^^^uum Sacrum 337
server takes light from the fire with the taper, lights the candle
in the lantern and puts this on the table. The fourth takes the
plate with the grains of incense. The celebrant puts incense
into the thurible and blesses it again. Then he takes the reed
with the triple candle.
The procession enters the church in this order: first the
thurifer and server with grains of incense, side by side, the
thurifer to the left; next the cross-bearer, then the celebrant
with the reed, having the second server carrying the lantern
at his left. While this procession goes up the church someone ^
takes the purple vestments and the biretta to the sacristy or
sedile. What remains of the holy water is poured into the
sacrarium.
As soon as the celebrant is within the church the procession
pauses. He lights one wick of the triple candle from the candle
in the lantern ; then holds the reed erect and genuflects. All
genuflect with him, except the cross-bearer. He says aloud
Lumen Christi, and rises. All rise while the servers answer
Deo gratias. The procession goes forward. At the middle of
the church it pauses again, and the celebrant lights the second
wick of the triple candle; all is done as before, except that he
raises his voice to say Ltimeii Christi.' The procession goes
on till the celebrant arrives before the altar steps, '^ the others
parting that he may pass. Here the third candle is lit in the
same way, the celebrant lifting his voice still higher^ to say
Lumen Christi. When they rise with the celebrant this third
time, all stand in a straight line, with him in the middle,
before the altar. The second server puts the lantern on the
credence table and takes the missal. He hands this to the
celebrant, who hands him in return the reed. The server
holds the reed. The celebrant, with the book closed in his
hands, kneels on the lowest altar step. He does not say
Munda cor me2im.^ but only the prayer lube Doniirie bene-
dicere. Dominus sit in corde meo et in labiis meis^ 2it digne et
competenter annuntiem suum paschale praeconium. Amen.
He rises and genuflects,^ as do all the others, except the cross-
bearer and the server who holds the reed. All go to the lectern
^ " Aliquis " says Martinucci (I, ii, p. 382, § 53). Here we have already
a fifth server.
^ Mem. Rit.^ Tit. VI, cap. ii, § i, no. 18: " modulatio vocis quae alta
esse debet." Does this mean loud or hig-h in pitch? Le Vavasseur (ii,
p. 228, § 157) says: " sur un ton plus eleve." If on this, and the other
occasions of the same kind to-day, the celebrant chang^es his voice to
three different pitches, he comes perilously near singing, and the ug-liest
kind of singing possible, especially when the servers answer at the same
pitch, or when he has a long- clause to say (as at the font). He had much
better really sing", and have done with it.
^ Mem. Rit.^ Tit. VI, cap. ii, § i, no. 19: "ante gradus altaris."
* See note 2.
* Mem. Rit., Tit. VI, cap. ii, § 2, no. 4. While he acts as deacon he
g^enuflects to the altar.
338 Ube Xiturgtcal Iffear
before the Paschal candle and stand there in this order. The
celebrant is in front of the lectern. At his right are the cross-
bearer, then the thurifer; at his left the server holding" the
reed, then the server with the grains of incense (fig. 44).
All look in the same direction as the celebrant, facing the
book. The processional cross is turned towards him. He
places the book on the lectern and incenses it, as the gospel
book is incensed at High Mass. All in church stand. The
celebrant reads the Praeconium paschale "in a clear and
cheerful voice." ^ The servers answer the versicles which
occur in the Praeconium. When he has said et curvat im-
perial he pauses and puts the five grains of incense into the
candle, in this order:
I
425
3
The server who holds the dish assists. If necessary, the
celebrant goes up the steps. Then the fourth server, who has
held the grains of incense, goes to put the empty plate on the
credence table and takes there a taper; then comes back to
his place, as before. The celebrant continues to recite the
Exsultet, When he has said rutilans ignis accendit^ he pauses
again and lights the Paschal candle from the triple candle,
assisted by the server who holds it. He continues. After the
words apis mater eduxity he pauses, while the fourth server,
lighting the taper from the triple candle, goes to light the
lamps. He need only wait till the lamp or lamps before the
High Altar are lit, if there are many in the church. He then
continues the Exsultet to the end. If the Holy See is vacant,
he omits the clause for the Pope ; if the local see is vacant, he
omits that for the bishop. In any case he omits all the clause
for the Emperor. After guhernare et conservare digneris he
goes on at once to the end : Per euTndem Dom-inum nostrum^
etc.
When he has finished the Praeconium the celebrant closes
the book. The second server fixes the reed in the stand pro-
vided for it near the Paschal candle, the third puts the cross
aside on the epistle side of the sanctuary.
The celebrant goes to the sacristy. In front of him walk
first the thurifer and fourth server, side by side; then the
second and third. All genuflect to the altar before going. In
the sacristy the celebrant takes off the white vestments and
puts on a purple maniple, stole and chasuble. Or he may
change the vestments at the seat or credence table. In this
case only the thurifer will leave the sanctuary to put away
the thurible. The others assist the celebrant to change his
vestments.
^ Mem. Rit, Tit. VI, cap. ii, § 2, no. 6: "clara et hilari voce."
XTri^uum Sacrum 339
The Prophecies. — The celebrant comes back to the altar
with the servers as before. He bows, the servers genuflect.
He goes up, kisses the altar in the middle and stands at the
epistle corner. Here he reads aloud the twelve prophecies,
prayers and tracts, observing all the rubrics in the missal;
* ^ *
H ^SceLdbront
0^'
FIG. 44. HOLY SATURDAY IN A SMALL CHURCH;
PRAECONIVM PASCHALE
that is, he genuflects each time as he says Flectamiis genua ;
the servers answer Levate. All genuflect, then rise with the
celebrant. The second and third servers stand at the epistle
side before the lowest altar step, the other two before the
credence. The celebrant reads the prophecies and tracts with
hands on the book, the collects with hands stretched out.
When the prophecies are finished, he goes to the credence
340 Ube XtturGtcal Jijear
table or sedile and takes off the purple chasuble and maniple.
If the church has no font he comes back at once to the altar
in alb and purple stole; the litanies begin. If there is a font
he puts on the purple cope and sits awhile.^
The Blessing of the Font and Baptism. — If the church
has a font, the first server takes the Paschal candle from its
candlestick and comes to stand with it before the altar. The
third takes the processional cross and stands before him ; the
two others go to the celebrant's sides. He rises and begins
to recite the tract Sicut cervus. All make the usual reverence
to the altar and go to the font, in this order: First the Paschal
candle, then the cross, the celebrant covered between the
other two servers, reciting the tract.
All stop outside the baptistery. The cross-bearer turns the
cross towards the celebrant. He faces it. The fourth server
takes the book from the table there and holds it before him.
With joined hands he says Doininus vobisciiin and the first
prayer for the blessing. The servers answer.'
Then the server with the Paschal candle and cross-bearer go
into the baptistery. They stand on one side of the font facing-
the celebrant and other servers, who enter after them and
stand on the other. The celebrant before the font says the
prayer appointed and continues the preface, reciting all with
hands joined. The second and fourth servers stand at his
sides. While saying the preface he performs all the actions
appointed in the rubrics of the missal. After sa.y ing ^ra^ta??i
de Spiritii sancto^ he divides the water, in the form of a cross,
with the right hand extended ; then wipes his hand on a towel
offered by the second server. After no7i inficiendo corrumpaty
he lays the right hand palm downwards touching the water,
and again dries it as before. At the words per DeuTn + vivii??:^
per Deu7n + ve7'imi, per Deu'm-\- sanctum ^ he makes the sign of
the cross thrice over the water, not touching it. After cuius
Spiritus super te ferehatur^ he throws a little water to the four
points of the compass, beginning at the east, in this order:
I
3 4
2
The servers stand aside, so that no water shall fall on them.
He continues to read : Haec nobis praecepta.^ After tu henignus
aspira^ he breathes thrice over the water, in the form of a
^ Mevi. Rity Tit. VI, cap. ii, § 3, no. 5.
■^ If there are baptisms, the celebrant should perform the first part of
the rite, to where the stole is changed, at this point.
^ Mem. Rit.y Tit. VI, cap. ii, § 4, "Intra Praefationem," no. 5: "he
changes his voice to the manner of a lesson," whatever that may mean,
when he is merely reciting- it all. Or does the Mem. Rit. contemplate his
singing the former part after all ?
XrriC)uurn Sacrum 341
cross. After piirificandis tnentihis efficaces^ he takes the candle
and plunges its lower end a little into the water saying- De-
scendat hi hanc plenitudineni fontis virtus Spiritiis sancti. He
draws out the candle, plunges it again deeper, repeating the
same words in a higher tone; draws it out and plunges it
deeper still a third time, repeating the words still higher/
Then, still holding the candle in the water, he breathes thrice
over the water in the form of the Greek letter T, continues
Totariique hidus aquae siibstantiam rcgeiierandifoecundeteffechi^
and takes out the candle. He hands it back to the first server,
who dries it with a towel. He says the conclusion, Per Dom-
inum nostrum^ etc., in a lower voice.' The servers answer
Arneti. Each time the celebrant performs any action the
second server at his right raises the end of the cope. The
same server now fills the portable holy water stoup with bap-
tism water from the font. He hands the sprinkler to the cele-
brant with the usual oscula. The celebrant dips the sprinkler
into the stoup, makes the sign of the cross with the water on
his own forehead, then sprinkles the servers and bystanders.
Between the second and third servers (the second holding the
stoup) he goes round the church, sprinkling the people. The
second and fourth servers, having come back to the font, take
some of the water into a vessel, from which they fill the holy
water stoups in the church, and keep some for the next day.
The celebrant at the font takes the stock of oil of catechumens
and pours a little into the font, in the form of a cross, saying
Sanctificetur et fectindetur^ etc. He then takes the stock of
chrism, pours some of that into the water, in the form of a
cross, saying Infusio chrtsniatis, etc. Then he takes a stock in
either hand, pours from both together in a cross, saying Com-
mixtio chrismatis salutis^ etc. He mixes up all the water and
oils with the right hand. Then he wipes his hands on cotton
wool offered by the second server. The fourth brings the
vessel of water, basin and bread; the celebrant washes his
hands.
The Memoriale rituum says that baptism is to be adminis-
tered at this moment.^ It is, however, more conformable
to the normal rite that the celebrant should have performed
the first part of the baptism rite after he has said the first
prayer, at the entrance of the sanctuary,* and continue now
from the point where the colour of the stole is changed.
To do so, he changes the purple stole and cope for white
ones, and carries out the baptism rite, as in the ritual. Then
he changes again to purple stole and cope. The procession
goes back to the altar in same order as it came. The server
' See p. 337, n.2.
^ "Humiliori voce," Mem. Rit., Tit. VI, cap. ii, §4, "Intra Praef.,"
no. 10.
' Tit. VI, cap. ii, § 5. * Above, p. 327.
342 Ubc Xiturgical 13eat
who has borne the Paschal candle puts it back In its candle-
stick ; the processional cross is put aside, in its usual place.
The celebrant before the altar, between the second and fourth
servers, takes off his biretta and bows ; they genuflect. He
takes off the purple cope ^ either before the altar or at the
credence table or sedile. He comes to kneel before the altar;
the servers kneel at his sides or behind him.
The Litanies. — So he recites the litanies. He says each
clause entire ; the servers repeat it. When he says the peti-
tion Peccatores te rogamus audi nos, the first and third servers
begin to prepare the altar for Mass. The others remain on
their knees and continue to answer. The first and third servers
take away the purple frontal, showing now the white one.
They light the six candles and put vases of flowers between
them.^
When the celebrant has said the petition Christe exaudi nos^
and the servers have answered it, they rise and go to the
sacristy. Here the celebrant vests in white for Mass.
The first Easter Mass and Vespers. — The celebrant,
following the servers, comes out to the altar and begins Mass.
It is a Low Mass. He says the preparatory prayers, as usual,
the psalm ludica ine^ with Gloria Patri, etc. He goes up to
the altar, says Kyrie eleison at the middle, and then Gloria
in excelsis Deo. The sanctuary bell and church bells are rung,
all images and statues are unveiled. After the celebrant has
read the epistle, he says Alleluia three times, raising his
voice each time. The servers repeat Alleluia after him, each
time in the same tone of voice. ^ He goes on with the gradual
and tract.
The creed is not said. He says Doniinus vobiscuni and
Oreinus at the offertory, as usual ; but he does not read an
offertory chant. The chalice is brought up at the offertory.
If the Sanctissimum is to be consecrated for reservation, a
ciborium and pyx with the altar- bread for Benediction are
brought up too. When the celebrant has made his Com-
munion, there may be Communion of the faithful. Then, in-
stead of the Communion antiphon, standing at the epistle
corner, he says the first antiphon of vespers, Alleluia^ Alleluia^
Alleluia. He begins the psalm Laudate Donii7iu7n om7ies gentesy
and continues it alternately with the servers. Then he says
the antiphon Vespere aute7n sabbati, etc., and the Magnificat ^
alternately with the servers.* He goes to the middle, kisses
the altar, turns and says Do7ninus vobiscuTn, and at the epistle
^ Mem. Rtt.y Tit. VI, cap. ii, § 6, no. 3. He takes off only the cope; so
that he says the litanies wearing- the stole. This differs from the normal
rite with ministers, in which no stole is worn.
* 75., no. 6: *' vasa florum inter candelabra apponuntur." Clearly Pope
Benedict XIII did not think it un-Roman to put flowers on the altar.
3 See p. 337, n. 2.
* If the servers cannot answer, he says all himself.
II:rt^uum Sacrum 343
corner the post-communion. Mass ends as usual, except that
after Ite missa est and the response, Alleluia is added twice.
After Mass the Sanctissimum is brought back to the taber-
nacle. In doing- so the priest observes the usual rule, as at
pp. 249-250.
The candles on the altar, the triple candle and Paschal
candle are put out.
All is brought back to the sacristy and put away.
§ 12. THE FUNCTION SUNG
In this case there will be, if possible, a M.C., cross-bearer,
thurifer, two acolytes, and four other servers who, in the
earlier part of the service, attend on the celebrant ^ and serve
as torch-bearers during the Mass.
The preparations are made as in the Memoriale rituum, ex-
cept that the purple vestments used at the fire may then be
laid out at the sedile. The celebrant may change his vestments
each time there, except before the Mass.
At the blessing of the fire the acolytes stand on either side
of the celebrant. They may bring the grains of incense, thur-
ible and holy water with them, as in the function with minis-
ters.
The litanies may be chanted by two cantors; if so, the
celebrant will lie prostrate before the altar, rising and going
to the sacristy to vest at the petition Peccatores te rogamns audi
nos."^
All will be sung by the celebrant, cantors and choir, as at
the normal service with ministers.^ The prophecies may be
sung by lectors.* Incense is used throughout, at Mass and
vespers, as when there are ministers." The organ is played at
the Gloria.^
The Mass that follows will be a sung Mass, according to
the usual rule, with the exceptions for this day. Vespers will
be sung, as when there are ministers.
* Other servers besides the thurifer and acolytes are useful to bring-
and hold things at the fire and font. The M.C. will direct them and send
them for what is wanted.
■^ Le Vavasseur, ii, p, 233, § 175. In this case the litanies should begin
as soon as the procession leaves the baptistery.
^ Le Vavasseur, ii, p. 227, § 156; p. 229, § 159; p. 231, § 168; p. 233,
§ 175; P-.233, § 178, etc. De Herdt, iii, p. 102, § 6; p. 103, § 7, etc.
* In this case, after the " Exsultet," the book is taken from the lectern,
its white cloth removed, and it is placed in the middle of the choir or
sanctuary.
' Cfr. Le Vavasseur, i, p. 517. ^ Le Vavasseur, ii, p. 234, § 179.
CHAPTER XXVI
EASTER TO ADVENT
§ I. EASTERTIDE
EASTERTIDE (Tempus Paschale) begins with Mass
on Holy Saturday and ends after none and Mass on
the Saturday before the feast of the Blessed Trinity,
which feast is kept on the first Sunday after Pente-
cost. It is altogether a wrong conception that
Eastertide does not begin till Low Sunday. The right way to
conceive it is that, although the season begins with the first
Easter Mass on Holy Saturday, the Easter octave, which has
its own further peculiarities, falls over the normal Paschal tide,
and causes further changes in the offices. So any octave,
occurring in a season of the Church, is liable to modify the
rules for the season. In this case it so happens that the Easter
octave occurs at the very beginning of Eastertide. The colour
of the season is white.
Eastertide has its own hymns at matins, lauds, vespers.
In all hymns of the common (iambic dimeter) rhythm the last
verse is changed to
Deo Patri sit gloria^
Et Filio qui a mortuis
Surrexit^ ac Paraclito^
In sempiterna saecula.
When the suffrage is said, at lauds or vespers, it is re-
placed by the commemoration of the Cross, as in the Ordin-
arium divini officii in the breviary.
To all versicles in the Divine office and to Panem de caelo
praestitisti eis at Benediction, and to their responses, Alleluia
is added. But Alleluia is never added to Adititoriutn nostrum
in nomine Domini^ Domine exaudi orationem meam, Dominus
vobiscum, or to their responses. Nor does it occur at the
*'preces" of prime and compline.^
In the responsories after the lessons at matins Alleluia is
added after the first part (the response) each time it is said,
not after the versicle. At prime, terce, sext, none and com-
pline the short responsories are changed, so that the whole
first part (the response), normally divided by an asterisk, is put
before that asterisk. The second part now consists oi Alleluia^
Alleluia. This second part {Alleluia^ Alleluia) alone is re-
peated after the versicle. The versicle which follows the short
responsory obeys the usual rule for this time, having Alleluia
at the end, as also its response. At prime the versicle of the
short responsory is Qui surrexisti a Tuortuis.'^
^ "Alleluia" should not be added to non-liturgical versicles, with the
exception of '* Panem de caelo," etc., at Benediction.
* Except in the octaves of Ascension and Pentecost, which have their
own forms, as in the breviary.
344
jEaster to Hbvent 345
During Eastertide Allehda is added to all antiphons of the
office, if they do not already so end,^ also to the invitatorium
at matins. At the end of matins Te Deum is said on ferias.
At Mass the Sundays of the season have their own Proper,
interspersed with Alleluia. In these the introit has Alleluia
in the middle of the antiphon and again two or three times at
the end. The offertory has Alleluia at the end once, the Com-
munion-antiphon twice.
If a Mass such as may occur either in Eastertide or not
(such as the Masses of Commons of Saints^) is said in this
season, at the end of the antiphon of the introit Alleluia is
added twice, once at the end of the offertory and Communion-
antiphon.
During Eastertide in all Masses (except those for the dead),
instead of the gradual and Alleluia^ the Great Alleluia is said.
This is formed thus: Alleluia is said twice. When it is sung
the second time it has the lubilus^ at the end. Then follows
an Alleluiatic verse. The tone changes. Alleluia is said again
with a lubilus, a second Alleluiatic verse, then Alleluia with
its lubilus as before this verse. ^ In Masses which may occur
in Eastertide a form of the Great Alleluia is provided to take
the place of the gradual.
The hymn Gloria i7i excelsis Deo is said throughout Easter-
tide, even on ferias, except in the Rogation Masses, Requiems,
and certain votive Masses. Whenever the Gloria is said at
Mass the dismissal at the end is lie rnissa est. During this
season the chant for the sprinkling of holy water before Mass
is Vidi aquani instead of Asperges me.
During Eastertide the Paschal candle is lit at High or solemn
Mass and at sung vespers. In the case of other liturgical
services the custom of the place is to be followed.^ It is not
lit at Requiems nor at the o^cq for the dead, nor at any
service held with purple vestments (as Rogation Masses) nor
at Benediction.
After Ascension Day (see p. 350) the Paschal candle is not
again used, except at the blessing of the font on Whitsun
eve (ib.).
§ 2. THE EASTER OCTAVE
The first week of Paschaltide is the Easter octave, which has
its own further rules. This octave begins at the Mass on
Holy Saturday and ends after none and Mass on the Satur-
day after Easter Day (sabbatum in albis). Low Sunday,
^ Except antiphons which consist of the first verse of the psalm.
These never have "Alleluia" (Ruhr, of Pius X's psalter; Dom. ad
Matut. in i Noct. ).
* Apostles and martyrs have a special common for Eastertide.
^ The long- neum on the syllable " a " at the end of "alleluia.
*' But see p. 346 for the Easter octave.
» S.R.C., no. 235, ad XI.
346 Ubc XitutGical l^ear
although it is the octave day of Easter, conforms to the
normal rules of Eastertide.
Easter Day is the greatest feast of the year. No feast may
be kept on it or during its octave. The Monday and Tuesday
of this octave are also doubles of the first class, but are kept
with less solemnity.
On Easter Day no Mass for the dead may be said, not
even if the body is present. On the Monday and Tuesday a
Mass for the dead may be said only at the funeral. On these
days no votive Mass may be said. A votive Mass for a grave
cause may be said on the other days of the octave.
During the Easter octave there is only one nocturn at
matins. There are no versicles except at matins. There are
no chapters nor short responsories, nor hymns in any part ot
the office. There are no antiphons to the psalms at prime,
terce, sext, none. At compline there is no antiphon at the
beginning of the psalms; at the end Alleluia^ Alleluia^ Alle-
luia is sung. After the psalms of each office the antiphon
Haec dies guam fecit Dorninus^ etc. , is sung, all standing. At
lauds and vespers this is intoned by the celebrant. The first
assistant, in cope, pre-intones it to him.
At the end of lauds and vespers Alleluiuy Alleluia is added
to the verse Benedicamus Doniino,
At Mass (till Friday) there is a gradual, formed in the
usual way, the first verse being Haec dies. After the AUeluiatic
verse the sequence Victirnae paschali follows.
At the end of Mass Alleluia^ Alleluia is added to lie missa
est and to its response.
On Easter Day, if the church has a font, the sprinkling of
holy water before Mass is made with baptism water kept
from the day before (p. 320).
§ 3. ST. MARK AND THE ROGATION DAYS
On four days a procession should be made, while the Litany
of the Saints is sung, to beg the blessing of God on the fruits
of the earth. These days are the feast of St. Mark (25 April ^)
^ There is no inherent connection between St. Mark and the proces-
sion. April 25 (vii kal. maias) was the date of a pre-Christian procession
of the same kind at Rome (the so-called Robigalia). That day occurs at
just the time when the harvest (in Italy) should ripen. The pagan pro-
cession was replaced by a Christian one before the feast of St. Mark
began to be kept on that day. Cfr. St. Gregory I, Ep. append, fragni. 3
(Migne, P.L. Ixxvii, col. 1329). The Rogation days are later and origin-
ally Gallican. They are said to have been introduced by St. Mamertus,
Bishop of Vienne, about the year 470 (Avitus of Vienne, Homilia de
RogationihuSy M., P.L. lix, 289-294; Gregory of Tours, Historia francorum^
ii, 34; M., P.L. Ixxi, 231-232). They were not kept at Rome till the time
of Leo III (795-816; Lib. Ponty ed. Duchesne, vol. ii, p. 4, § xi ; cfr. n. 17,
P- 35)-
faster to U^vcnt 347
and the three Rogation days, namely, the Monday, Tuesday
and Wednesday before Ascension Day. On St. Mark's feast
the litanies are called ''greater" (litaniae maiores), being
sung with more solemnity ; ^ on the Rogation days they are
'* minores."
If 25 April is Easter Day the procession and litanies are
transferred to the Tuesday in the octave. If St. Mark occurs
in the Easter octave the procession is made, although the
feast is transferred.
Rogation Monday is a greater feria, Tuesday an ordinary
feria, Wednesday the eve of the Ascension. On all three days
the Rogation Mass may be displaced by that of a feast, ac-
cording to the usual rules. In cathedrals and collegiate
churches, where several conventual Masses are said, that of
the feast is said after terce, that of Rogation after none,
neither commemorating the other. On Wednesday the Mass
of Ascension eve is said after sext. Where only one parish
Mass is said the Rogation is commemorated if a feast is
kept. The Mass of Wednesday is that of Ascension eve with
commemoration of Rogation. If a feast occurs on Wednesday
both the eve and Rogation are commemorated.
Normally on these four days the procession should be made
after none, if possible to another church, where the Rogation
Mass is sung. But on St. Mark's feast, if the procession ends
at a church dedicated to him, the Mass of his feast is said
there. If it is not possible to end the procession at another
church it may come back to the one from which it set out.
There should be only one procession in each place, at which
all the clergy, secular and regular, take part. It sets out
from the principal church of the place. If a general pro-
cession through the town is not possible, each church may
make its own procession inside the building.
The same priest should, if possible, preside at the proces-
sion and sing the Mass which follows it. However, in case of
real difficulty, this rule is not urged.
The rules for the procession are these: "
At the church from which it sets out all is provided for a
procession, with purple vestments, that is, the processional
cross, acolytes' candles, surplices as required, vestments for
the celebrant and ministers, namely, amice, alb, girdle, stole,
purple dalmatic and tunicle for the ministers, purple stole and
cope for the celebrant. If there are no ministers, the cele-
brant may wear a surplice under the cope. A book containing
^ Also because the litanies on 25 April are a much older tradition
than the Rogation days.
^ Cfr. Caer. £p.. Lib. II, cap. xxxii ; Gavanti-Merati, Pars IV, tit. x,
§§ 8-14 (torn, i, pp. 320-323); Martinucci-Menghini, I, ii, pp. 255-262; Le
Vavasseur, ii, pp. 130-138; De Herdt, iii, pp. 106-117; Van der Stappen,
V, pp. 359-360.
348 Ubc %it\xvQical Iffear
all that the celebrant will chant must be provided. The High
Altar is vested in purple.
At the church at which the procession will arrive all is pre-
pared, as usual, for High Mass with purple vestments. If the
priest of the procession will sing the Mass, and if he wears
the alb in the procession, he and the ministers should vest for
Mass at the sedilia. In this case the maniples and his chasuble
will be laid out there. On St. Mark's feast, if the church is
dedicated to St. Mark, the frontal and vestments will be red.
The procession takes place after none. If none is said pub-
licly, the celebrant and ministers go meanwhile to the sacristy
to vest for the procession. Otherwise they and the choir come
out at the appointed time, following the cross-bearer and
acolytes. The cross-bearer and acolytes do not genuflect be-
fore the altar ; ^ they go to stand at the gospel side of the
sanctuary facing the epistle side. All the members of the choir
genuflect as usual, and go to their places. They stand till the
celebrant is before the altar. The celebrant and ministers wear
the biretta, but uncover as they enter the choir. They bow to
the choir on either side, genuflect (the celebrant bows if the
Sanctissimum is not at the altar). They kneel on the lowest
step ; all kneel with them.
A short prayer is said in silence. Then all stand and two
cantors '^ begin the antiphon Exsiwge Doinine ; it is continued
by the choir. The psalm verse is sung with Gloria Patri and
Sicut erat\ the antiphon is repeated. Meanwhile the cross-
bearer and acolytes go to stand at the entrance of the choir,
facing the altar. All the others kneel again as soon as the
antiphon and psalm-verses have been sung.
The two cantors begin the Litany of the Saints. They sing
Kyrie eleison\ the choir repeats the same words. In the same
way each petition is sung entire by the cantors, repeated
entire by the choir.
When Sancta Maria ora pro nobis has been sung and re-
peated, all rise ; the procession sets out. The cross-bearer
goes in front between the acolytes. The cantors follow, then
come all the members of the choir, then the M.C. and the
celebrant between the ministers, who hold the ends of his
cope. The celebrant and ministers wear the biretta during
the procession. The M.C, or another server, carries the book
from which the celebrant will chant the prayers. Before start-
ing all make the usual reverence to the altar. The church bells
are rung as the procession starts.
If the Litany of the Saints is finished before the procession
arrives at its final place, it may be repeated, beginning again
at Sancta Maria ora pro nobis. Or penitential and gradual
^ See p. 22.
^ No special place is determined for the cantors. According to the
general rule, they should stand and kneel in the centre of the choir.
JEaster to Bbpent 349
psalms may be sung^. It is not allowed to singf joyful chants.
The prayers which follow the litany must not be sung^ till the
procession arrives at the church where it ends.
The procession may visit other churches on the way. In
this case, it is received by the clergy of each church. The
rector may offer holy water to the celebrant and ministers
at the door. The procession will g-o up the church, till it
arrives in the choir and the celebrant is before the altar. All
then kneel awhile in silent prayer. The cantors sing- the anti-
phon for a commemoration of the patron of the church ; the
corresponding- versicle and response are sung. The celebrant .
sings the collect of that saint, in the short form, ending Per
Christum Dmnimim nostrum. Since it is Eastertide, Alleluia
is added to the antiphon, versicle and response. Meanwhile
the singing- of the litany is interrupted. The litany is then
resumed, and the procession proceeds.
At the church at which the procession is to end it is re-
ceived by the clergy, and holy water is offered at the door to
the celebrant and ministers, as above. All come to the choir,
the celebrant and ministers before the altar. The usual rever-
ence is made. The cross-bearer puts aside the cross near the
credence table; the acolytes put their candles on it. All kneel.
If the litanies are not finished they are sung- to the end. Then,
all kneeling-, the celebrant sings Pater noster, etc. The cantors
intone the psalm, which is sung alternately by the choir. The
celebrant sings the versicles, as in the text, the ministers
holding the book before him. He alone rises, sings Dominus
vobiscum and the collects. Then he sings again Dominus
vobiscum and kneels. The cantors sing the verses Exaudiat
nos oinnipoteyis et misericors Deus and Et fidelium animae per
misericordiam Dei requiescaiit in pace. The choir answers
Amen each time.
The celebrant and ministers go to vest for Mass at the seats
or sacristy. Mass of Rogation follows. It has no Gloria in
excelsis nor creed, even on Sunday or in the Easter octave.
The Alleluia has a special form. Alleluia once only, with
iubilus, and one verse. Alleluia not repeated. The preface is
of Eastertide, according to the usual rule. At the end the
deacon sings Benedicarnus Domino^ not adding Alleluia^ even
in the Easter octave.
Where it is not possible to go out the procession goes
around the church.
Everyone who is bound to say the Divine office is bound
to say the Litany of the Saints, with the following psalm and
prayers, on these days, if he does not take part in the procession.
It should be said after lauds ; but it may not be anticipated the
day before. It should follow Benedicamus Domino at the end
of lauds. The verse Fidelium animae and the anthem of the
Blessed Virgin are not said.
350 "C^be Xiturgtcal Iffcar
In churches where the procession cannot be held, it is re-
commended that the litany be said or sung before the chief
Mass, all kneeling-.
§ 4. ASCENSION DAY
On Ascension Day the Paschal candle is lit before the prin-
cipal Mass.
It is extinguished after the gospel and taken away after
Mass. It is not used again, except at the blessing of the font
on Whitsun eve.
§ 5. WHITSUN EVE
This day no other office or Mass may be said but those of the
eve. In all churches which have a font it must be blessed to-
day. This is a strict obligation.
Preparation. — The morning function^ begins with six
prophecies. For these purple vestments are used, as on Holy
Saturday. The celebrant uses maniple, stole and chasuble,
the minister maniples and folded chasubles, till the blessing
of the font, or till the Mass, if there is no font. The altar is
vested in red, and over this a purple frontal. All is prepared
for Mass with red vestments at the credence table, then covered
with a purple veil. Near the credence table are three purple
cushions for the celebrant and ministers at the litanies. Red
Mass vestments must be laid out in the sacristy, as well as
the purple ones.
If there is a font, a purple cope is laid at the seats or cred-
ence table. The acolytes' candles stand on the table, not lit ;
near it are the Paschal candle (without its candlestick) and the
processional cross.
A lectern stands in the middle of the choir for the pro-
phecies.
The altar candles are not lit till the beginning of Mass.
At the font everything is prepared as on Holy Saturday
(p. 320).
The celebrant and ministers come to the altar following the
acolytes (without candles). The celebrant kisses the altar,
then goes to the epistle corner and stands there. The minis-
ters stand around as at the introit of Mass. The first pro-
phecy is begun. The prophecies are not announced by titles.
Six members of the choir or clergy ^ should read them in turn,
each coming to the lectern when summoned by the M.C. or
another server. They read them as on Holy Saturday, the
server standing at the reader's left, behind him, holding his
^ Martinucci-Menghini, I, ii, pp. 263-266; Le Vavasseur, ii, pp. 141-
143; De Herdt, iii, pp. 1 18-1 19; Van der Stappen, v, pp. 354-355.
^ The same lector may read more than one prophecy.
iSaster to Hb\>ent 351
biretta. Meanwhile the celebrant reads the prophecy at the
altar in a low voice, with hands on the book. When he has
finished each, he and the ministers may go to sit at the
sedilia. Then he sing-s the prayer (ferial tone) at the altar,
with uplifted hands. He begins with the word OremuSy but
the deacon does not sing Flectamus genua, nor does anyone
genuflect, because it is Paschal time. During the prayer the
ministers stand in line, as at the collects of Mass. The pro-
phecies are six of the twelve read on Holy Saturday;^ the
second, third and fourth are followed by a tract sung by the
choir. Meanwhile the celebrant and ministers may sit. The
prayers are not those of Holy Saturday, but are special ones
suitable to this vigil.
The clergy and others in choir and church sit during the
prophecies and tracts, stand during the collects.
If there is a font, the Paschal and acolytes' candles are lit
during the last (sixth) prophecy. The server who will carry
the Paschal candle must now hold it,^ near the credence table.
After the last collect the celebrant and ministers go to the
sedilia and take off their maniples ; the celebrant changes the
chasuble for a purple cope. They come back to the altar, and
the procession goes to the font as on Holy Saturday, that is
to say, the Paschal candle is borne in front, then the pro-
cessional cross between the acolytes, the choir, M.C., cele-
brant between the ministers.
At the baptistery everything is done exactly as on Holy
Saturday. It will be sufficient here to refer to the directions
for that day (pp. 327-331). Baptism should follow, if possible,
as then.
The procession comes back to the altar singing the litanies
(see p. 331, n. j).
When it arrives at the sanctuary, the server holding the
Paschal candle takes this to the sacristy, and there extin-
guishes it. The celebrant and ministers take off" cope, cha-
subles and stoles ; then lie prostrate before the altar ; all
others kneel during the rest of the litanies (p. 331). At the
petition Peccatores te rogamus audi nos the celebrant and
ministers go to the sacristy, with the M.C. and acolytes, to
vest for Mass. They put on red Mass vestments. Meanwhile
servers take away the purple frontal from the altar, leaving it
vested in red ; the six candles are lit, the altar is adorned as
for feasts. All other purple coverings are taken away from
the sanctuary.
Mass begins as on Holy Saturday. The preparatory prayers
are said. The celebrant goes up to the altar and incenses it.
He says the Kyrie eleison, then intones Gloria in excelsis Deo.
^ The Whitsun collects, i, 2, 3, 4, 5, 6, are nos. 3, 4, 11, 8, 6, 7, of
Easter Eve.
^ It has no candlestick.
352 XTbe Xtturoical l^ear
The organ should not be played this morning- till this point.
It is now played, as on Holy Saturday, the sanctuary bell and
church bells are rung. The acolytes do not carry candles at
the gospel, but stand on either side of the subdeacon or lectern
with folded hands.
§ 6. WHITSUN EVE IN SMALL CHURCHES
The Memoriale rituum makes no provision for this occasion ;
but it is easy to see what should be done, from the directions
for Holy Saturday.
The celebrant will read the prophecies, in a clear voice, at
the epistle corner of the altar, vested in purple Mass vest-
ments. He changes to purple stole and cope, and goes to
bless the font. Before him a server bears the Paschal candle,
another the processional cross ; he walks between two others,
who hold the ends of the cope. At the font he does all exactly
as on Holy Saturday (see pp. 340-342). He comes back to the
altar. The Paschal candle is put away in the sacristy. Kneel-
ing before the altar, in alb and stole, ^ the celebrant recites the
litanies. Then the purple frontal is taken away, the altar is
decked for a feast in red. He goes to the sacristy to put on
red Mass vestments, comes to the altar and begins Mass, as
on Holy Saturday. At the Gloria the bells are rung.
If it is desired to make a ceremony of this, on the lines of a
Missa cantata, this can be done in the same way as on Holy
Saturday (p. 343). But in most small churches with one
priest the function of Whitsun Eve will be performed in the
simplest manner.
§ 7. LOW MASS ON WHITSUN EVE
A PRIEST who says private Low Mass on this day, that is to
say, every priest except the one who celebrates the principal
Mass of the day, leaves out the prophecies, blessing of the
font, and litanies. He begins Mass exactly as usual. For
this purpose an introit is provided in the missal at the end of
the Mass. Gloria in excelsis is said (the bells are not rung),
not the creed. There are no special ceremonies.
§ 8. WHITSUNDAY
This is a double of the first class with closed octave. No
other feast may displace it, nor occur during the octave.
Feasts may be commemorated during the octave, except on
Monday and Tuesday.
The colour of the feast and octave is red.
^ See p. 342, n. i.
faster to Bbvent 353
At the verse of the Great Alleluia, Vejti sancte Spiritus^ reple
ttwrum corda Jidelmni, etc., all genuflect. At Low Mass the
celebrant genuflects as he says these words. At High or sung
Mass he does not genuflect then, but goes to kneel (between
the ministers) on the edge of the foot-pace while they are sung
by the choir. The sequence Vent sancte Spiritus follows.
Matins has only one nocturn. At terce the hymn Vent
creator Spiritus is said, instead of Nunc sajicte nobis Spiritus.^
The hymn Veni creator Spiritus is also the vesper hymn. When-
ever this is sung, all kneel during the first verse. The hymn
should be intoned by the celebrant."^ In churches which have a
font baptism water is used, instead of holy water, on Whit
Sunday, as at Easter (p. 346).
§ 9. THE SEASON AFTER PENTECOST
This season begins at the first vespers of the Blessed Trinity
on the Saturday after Whit Sunday and lasts till Advent. It
contains at least twenty-three Sundays, and may have as
many as twenty-eight.^ The offices for twenty-four are pro-
vided in the breviary and missal. If Easter falls early, so that
there are more, the offices for these are taken from those which
were omitted after Epiphany. But, in every case, the Mass
and office of the twenty-fourth Sunday (containing the gospel
about the Day of Judgement) is said on the last Sunday after
Pentecost.
The colour of this season is green. It has no liturgical
peculiarities ; but many great feasts occur during it.
§ 10. CORPUS CHRIST!
354 ^be Xituratcal Iffear
de caelo praestitisti eis and to its response, whenever they are
sung-.
This external solemnity consists of the Mass of the feast
and a procession of the Blessed Sacrament. In some countries
exposition of the Blessed Sacrament is held on the feast and
every day of the octave.^ The permission of the Ordinary
would be required for this.
Wherever possible, the procession of the Blessed Sacrament
should be held, according to the present law, on the Sunday
in the octave. Indeed this procession is the original object of
the feast.
It should be a general procession for the whole town. That
is to say, there should be only one in each town, setting out
from the principal church and returning to it, in which the
clergy of all the other churches, secular and regular, take
part."^ It should ^q out from the church into the streets.
In England it is generally not possible to carry the Blessed
Sacrament through public streets ; nor may this be done with-
out special leave of the Ordinary. There is, then, generally no
general procession in this country. Each church will have its
own procession inside the church. Where a large garden or
private grounds belonging to a religious house or to a
Catholic can be used, the procession may be made through
these grounds.
The procession normally should be held in the morning,
immediately after the Mass.^ It is, however, allowed, and it
is not unusual, to put it off till the afternoon, for reasons of
convenience.
It should be held with ev^ery possible solemnity. The Corpus
Christi procession is the chief public joyful solemnity of the
kind in the year. If the procession passes over much ground,
there may be one or two places of repose, arranged like altars,
at which it stops. According to the Caerimoniale episcoporum
the Sanctissimum should be placed on these "altars" and
incensed, the Tantum ergo sung, with the usual versicle and
response, but, strictly. Benediction should not be given.*
^ Cod.^ c. 1291. Merati, Pars IV, tit. xii, §§ 4-7 (torn, i, pp. 335-338);
Martinucci-Menghini, I, ii, p. 269, § 5.
^ The Caer. Ep.^ Lib. II, cap. xxxiii, §§ 1-5, has most elaborate direc-
tions to prevent quarrelling" among the clergy as to precedence in the
procession. The bishop is to settle it, and if anyone is not satisfied he
shall be excommunicated. Merati writes columns on the same subject
(tom. i, pp. 330-332). Martinucci also is very much concerned about this
matter (I, ii, p. 269^ § 9). Fortunately, such foolishness is unlikely to
occur in England.
^ The Caer Ep.^ Lib. II, cap. xxxiii, §§ 15-16, and all liturgical authorities
suppose this.
* Caer Ep.^ Lib. II, cap. xxxiii, § 22. Cfr. Martinucci, I, ii, p. 270,
§15; Le Vavasseur, ii, p. 157, n. i. There should not be more than two
such places of repose : " semel tantum vel iterum " {Caer. Ep., I.e.).
Indeed it seems from the text that the primary object of stopping at
jEaster to Ht)\?ent 355
However, the Congregation of Rites allows Benediction to be
g^iven at altars of repose, not more than twice, if such is the
ancient custom/
The path over which the procession passes should be strewn
with flowers and green leaves ; banners and pictures may be
hung beside it.' In the procession itself there may be no
scenic representations or people dressed in fancy costumes to
represent saints or angels, nor anything- theatrical or profane.'
Nor may relics and statues be carried.^ Not more than two
thurifers are allowed.' The Congregation of Rites toler-
ates the custom that children scatter flowers on the way ; but
they may not walk among the clergy nor between the clergy
and the celebrant carrying the Sanctissimum."
The secular clergy should wear the surplice only, regulars
wear the habit of their order, canons (if the chapter is present)
and prelates their robes. If the chapter assists, the canons
may wear vestments of their three orders, that is subdeacons
in tunicles, deacon